Islamic Law And Islamic Politics

Notably, as Muhammed standardized the Five Pillars of Islam for the “umma,’’ or community of faithful, multiplying followers stayed true to his legal doctrines. Ever since early Islam, the ‘’Sharia’’ stabilized the cults law, even if it combated Greek, Persian, and Indian nations. Along with cultural topics, the Sharia gave

Before venturing into the ideals and movements of Islamic feminism, it is important to recognize some of the biased views Westerners often take when it comes to women in Islam. Because of the portrayal of women in the Arab world through pop-culture and the media, some Westerners may believe that Islam creates a society in need of modernity. The concepts of religious government are also foreign to the Western world. Feminists often focus on the practice of veiling women in Islamic tradition as a law made to minimize the importance of women as citizens. It is important for us to recognize where our biased views exist, and what sorts of root assumptions we make about women in Islam.

Recently, Shari’ah has been synonymously connected to the word terrorism. Shari’ah invokes fear amongst western countries, like Australia for its Hudud Law. Muslims have been under constant vilification causing the hostile of Muslim due to political and public discourse. Many people believe that Shari’ah is a fixed set of laws for all context and concepts. Plainly, shari’ah is tangible and under context development. Facts are that shari’ah is reduced an archaic and a barbaric set of rules. Leading to questioning of their loyalty, their capacity to integrate with secular law and being titled under extremism and terrorism. However, people as Peter Costello, do not understand that Shari’ah consist of 70 percent laws pertaining to worship, 25 percent

The manual begins by convincing Muslim brothers to reject the western ideas and clearly confirm that Islamic governments have never been, and will never be founded through nonviolent means or cooperative councils (Post & Center, 2004). Instead, any Islamic regime will be established through either a pen and a gun or word and a bullet, or even through tongue and teeth (Post & Center, 2004). In addition, the manual described the main mission of the Islamic State, which is to overthrow the godless regimes and replace them with a unified Islamic state. Furthermore, the manual includes step-by-step instructions on forgery and counterfeiting, security procedures to be followed when carrying out undercover activities, and systematic

A government is a legal system that controls its citizens or community within a certain geographical area. Moreover, forms of governments can vary and range from a monarchy to a democracy. Whichever form of government a country chooses to utilize, may be based on the country’s history and view of law. Some countries have similar views and some countries have different views. This is because the various countries view the purpose and function of law in a different context, mainly different from the purpose and function of law that emerged in the west (Terrill, 2016). One form of government in particular that illustrates this is the Islamic law. Many countries in the east have and still are utilizing this form of government because they want to establish a theocratic society, where priests rule the land in the name of a God (Terrill, 2016). When compared to the United States form of government, I find the countries that use the Islamic law form of government to be the most contradictory because of what each

Johnson, Toni, and Mohammad A. Sergie. "Islam: Governing Under Sharia." Council on Foreign Relations, 25 July 2014, www.cfr.org/religion/islam-governing-under-sharia/p8034. Accessed 2 Mar. 2017.

Over the past decade, armed conflict has escalated Iraq and Syria; subsequently, violence against women has become prevalent among members of the Islamic State. High-ranking officials have normalized the systematic enslavement of thousands of women and have revitalized the practice of sexual slavery in the region. In her essay, “Redeeming Slavery,” Kecia Ali attributes this phenomenon to the Islamic State’s attempted renewal of religious sentiments; even though she disputes claims that this practice represents a correct interpretation of Islamic beliefs, Ali argues that the widespread normalization of sexual slavery is at least portrayed by leaders as a return to the original beliefs and practices of early Muslim authorities. Jessica Stern, in her essay, “Response to Kecia Ali,” agrees with Ali that religious scholars ought not attempt to judge IS’s actions as Islamic or un-Islamic; however, she fundamentally disagrees about the nature and origin of the militant group’s practice of modern slavery. Stern instead attributes it to political expediency and practicality, emphasizing that the allure of sex serves as an important recruitment tool for the group. Though they disagree about the nature of the Islamic State’s relationship to slavery, Ali and Stern both agree that the attempt to situate IS on a rigid binary of Islamic or un-Islamic is problematic and

The Quran tenets encompass various life aspects that include God’s teachings, the way of harmonious living in the community, moral virtues, the regulations on financial matters, and specific obligations among Muslims males and females. In general, the sharia law is an extended platform that provides guidance on family affairs, criminal judgment, political perception, and economic factors. The law thrives on the precepts of religious attributions to God. Since the emergence of sharia law, various Islamic nations have endorsed most or parts of the

Going off the back of Schmuel Bar’s research on the significance of fatwas in terrorism, Weimann echoes Bar’s argument that the use of fatwas, an Islamic religious ruling, which have become increasingly digitalized, are “a major instrument in bridging current terrorism and religion.” Weimann examines how terror fatwas relate to “key issues in promoting terrorism; justifying the use of suicide terrorism, the killing of innocents, the killing of children and women, the killing of Muslims or the use of various weapons (including weapons of mass destruction and cyberterrorism.)” (Weimann

Moreover, democratic rights and freedom for individuals are part of modern law; rulings such as sadd al-dharai could be presumed that these rights would be impeded upon. Shari’ah does not obstruct the freedom of humans right to life; it sets guidelines for a moral and ethical life (Ozalp, 2012). Shari’ah should be conceived as protection of human rights. Law has a purpose and its core entity of law is to serve justice (Rohe, 2014). Law no matter where in the world it is applied, tries to sustain a necessary order for its citizens and allow no room for undesirable conflicts (El-Fadl, 2006). The fact that such an Islamic ruling may already be in place would come as a surprise to many.

The fact that three quarters of the Koran is focused on civil procedure makes us appreciate how important establishing the state was to Muhammad. He embedded in these procedures in the Koran because he wanted no separation between religion and state. For good reason, having no split between these two facets leaves no gray area of rule that conforms to one system and not the other. He did not want the loyalties of his people to clash between their faith and their government. This achievement originated through the Koran’s integration of scriptures and civil guidelines.

As one of the Islamic tradition, the creation of the law was a significant accomplishment in Islamic history. After the disordered period when the numerous schools of religious law emerged, a unified jurisprudence -- “Shari’a” finally was established in the tenth century. The term of “Shari’a” used to refer to the path leading to the water hole in the desert; now, it represented the rules that Muslims needed to follow, which means the Islamic law. Followed by the emergence of “Shari’a”, Sunni experienced the consolidation of the Madhhabs which referred to the different schools of law; Shii, on the other hand, developed its own madhhabs distinguishing from the Sunni madhhabs.

The world’s fastest growing religion that originated in the Middle East may have a lot more in common with a philosopher from Ancient Greece than many may think. Although Islam came many years after Plato, and originated in a completely different part of the world, they have major key similarities. Some of these similarities include both of their views on the soul, Plato’s philosophy and Sharia (Islamic Law), and their view on the concept of moral absolutism. The astounding similarities will be discussed further in the following paragraphs.

The political and legal aspects will be discussed in relation to the domestic and international environment. In order to have a grasp of the factors at play, this paper will use the Islamic law’s enforcement of halal regulations as an example.

As an umma muslims should practice ‘ijtihad’, not in the sense of finding practical solutions but to have anew comprehensive vision of shari’a and its goals and objectives, and of jurisprudential development and its influences by changes through times.