A Critique of Today's Process of Ijtihad

Main competitive pitch of Islamic banking is in Sharia compliant and interest free. But the real business of Islamic banking is producing profit.

Through its ethnocentric tales and family based beliefs, Elizabeth Warnock Fernea’s Guests of the Sheik suggests that to find the true representation of Islamic culture, one must leave ethnocentrism behind. Not only will we discuss ethnocentrism and the cultural differences between Western and Middle Eastern societies, we will also take a look at the women of El Nahra and family within the differing societies.

A rule making body issues authorative shari’a auditing standards for all Islamic banks and other Islamic businesses and it will be the most effective way to eliminate problems within the Islamic economy. The most effort to develop a body of consistent standards for shari’a audits has been undertaken by

Similarly the selling of barley for barley is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount.” (Umar). From an economical perspective, what the Prophet of Islam is referring to here is the idea that only the actual value of dates should exist in any trade transaction. For example, a bank giving out a loan for 100,000 dollars with an interest of 10% means that the 10,000 interest to be paid does not actually exist in the economy and hence to the prophet this is considered riba because the bank is gaining money out of nowhere. In the Sharia, the modern day solution to this banking issue is Islamic banking which offers; “..more just and equitable distribution of resources; more responsible and profitable lending due to the necessarily closer bank-client relationship; less volatile business cycles; and more stable banking systems.” (Evans, 1987)

The Qur’an is one of the most interpreted religious books in existence. The two articles, “The Tasks and Traditions of Interpretation” and “Western Scholarship and The Qur’an”, interpret the Qur’an from two distinct points of view. The first article, “The Tasks and Traditions of Interpretation” by Jane McAuliffe introduces a famous commentator named Ali Ibn-al-Jawzī and explains his analysis on the different Surās within the Qur’an. McAuliffe also introduces other famous commentators and compares them to Ibn al-Jawzī’s view. In the article “Western Scholarship and the Qur’an” by Andrew Rippin, the author presents interpretations of the Qur’an by Europeans from the 20th century. This interpretation is presented form a secular perspective,

The four Sunni schools that have survived to modern times -- Hanafi, Maliki, Shafi’i, and Hanbali -- are all considered valid and orthodox interpretations of Islam. While it is beyond the scope of this paper to delve into the legal frameworks of these Sunni schools, all four schools accept four sources of law: the Qur’an, the ḥadith, ijma, and qiyas. The Qur’an is held to be the literal word of God and “is a source of knowledge in the way that the entire corpus of legal precedent is for the common law tradition; not as much as an index of possible rulings (rather) as a quarry in which the astute inquirer can hope to find the building blocks for a morally valid, and therefore, true system of ethics.” The ḥadith encompasses collections of reports of sayings, actions and silent affirmations of the Prophet Muhammad complied in book form. Ijma refers to consensus agreement about the moral and/or legal assessment of an act or practice. Its scope can include how a particular ḥadith or Qur’anic injunction should be applied and interpreted, as well as a record of agreement on an issue that may not be explicitly covered by the two material sources. Differences exist within the different schools of law. The dominant opinion is that ijma is the agreement

Despite the contrasts between the two authors’ approaches on explaining the basic reasons and ways of each religion’s pilgrimage they both convey that the pilgrimage in either religion will eventually stabilize and strengthen one’s spiritual standing. The Christian pilgrimage lacks hard regulations and requirements on pilgrimage. One can take a pilgrimage to anywhere they wish to in any way and time as long as they are committed spiritually. This method of spiritual journeying, however, still significantly affects a christian’s life because the lack of hard regulations means they must be that much more focused and motivated by their own will. The concentration and motivation behind their journey is what will lead them to a better and tighter relationship with their god. The Muslim pilgrimage, on the other hand, has a much stricter regulation and requires far more abuse on one’s physical body and mind. The constant struggle, however, forces the pilgrims to build instant friendships with strangers from every corner of the world to depend their lives on at several points in their journey. The hajj works because of the good sense and mutual support of the pilgrims. It’s the pilgrims’ mutual dependence and self-control that ties their spirits closer to god. Christians benefit from their pilgrimage because of the freeness while the Muslims benefit exactly because of the extreme difficulty of their required journey. Both authors explain that God will reward everyone for their

Becoming an expert in Islamic economics and finance field is one of my long-term goals in life. I started to organize and made a plan towards achieving that dream since senior high school. The concern towards Islamic economics and finance concept, and its application for society and the country began when I was reading a book entitled Islamic banking-theory and practice. After finishing reading the book, my interest in Islamic economic and finance topics rose and strengthen my own determination to become the expert of Islamic economics and finance. The main principle of Islamic economics and finance which offers the just and ethics in economic activity, poverty alleviation through income distribution mechanism, and prevention of economic and

They considered the holy law complete. With more than a little pomp- according to me, at least- the ulama postulated that “the preservation of existing tradition was preferable to the dangers inherent in the possibilities of permitting multiple and various interpretations to gain circulation” (30). Alas, we now know that despite these efforts, various interpretations have gained their respective followings. In addition, the closing of the ijtihad has hamstrung movements for growth and change. And yet still, the past continues to roll into the future.

The essay shall explore the concept of the jahiliyyah and demonstrate the importance and impact it has to understand the origins and development of Islam. The Jahiliyyah is a core and critical part of the foundations of Islam, that certain elements of the jahiliyyah were borrowed, adopted and developed; whilst other elements were discarded as Islam evolved. It is important as aspects of the jahiliyyah period continues to have an influence after the advent of Islam. Elements of the jahiliyyah such as the geographical location; the political, social and religious life; pre-islamic literature, rituals of the Ka 'ba and the role of Women have shaped the understanding of Islam.

Islamic law signifies one and only of the world 's great legal systems. As an illustration, the Judaic law influenced western legal systems, Islamic law made as a significant part of the religion. The term “Sharia” is an Arabic term meaning the right path and discusses the traditional Islamic law (2016). Subsequently the Sharia

At its core, Al-Buruj is a punishment story that employs intense appeals to emotion. Distinct elements such as oath formulations, external referencing, juxtapositional statements, and ring compositions altogether work to enable such appeals. Ultimately, these elements, which define both Al-Buruj and Meccan suras, collectively work to strengthen faith in and compel further adoption of the Qur’anic message.

Due to its ability to harbor some notable rhyme, it hardly appears as plain prose. Concurrently, the Quran lacks the appropriate meters to categorize it as a piece of poetry. It firmly appears as an ascertained approach that was popularly referred to as Saj in pre-Islamic Arabia, although it was an epoch of heated discussions among scholars (Mir). Although the contents, language, and method of the Quran, as well as the social and legal implications emanating from the same, have been examined since ancient duration, new advances have typically been proposed to investigate the book in the light of the mentioned approaches.

The prosperity and peace of a society much or less depends on its economy. While for the smooth running of both, there are several instructions in Islamic Shariah and allows what is right and forbids what is wrong. When we talk about financial issues, Islamic Shariah strictly condemns Riba. The question may arise why Islam prohibits Riba? While it was already in practice before the advent of Islam and still it is a part of different economic systems throughout the world. It is simply because Islam gives respect to human beings and condemns all the attempts that are harmful and disgraceful for humanity. Therefore, Riba is not only forbidden in Islam but economic experts are also in search of its substitute. Since borrowing on interest rate creates several issues including: less efficient allocation of resources, indebtedness, unemployment and economic instability. While in society it causes injustices, inequity, poverty and imbalance etc. In this paper we are discussing how Riba causes imbalance in the society and instead Riba what Islam demands from its followers.

However regarding case Daniels v Campbell on appeal to the Constitutional Court, Sachs J held that the word "spouse" in its ordinary meaning includes parties to a Muslim marriage. Accordingly, it was not necessary to read-in words into the Acts. This case already shows the immense change the Constitution brought forward.