La sharía y el derecho islámico son dos referentes fundamentales para la organización y supervivencia de las comunidades musulmanas en los países occidentales. Les han permitido configurar de una manera informal, pero decisiva, los... more
La sharía y el derecho islámico son dos referentes fundamentales para la organización y supervivencia de las comunidades musulmanas en los países occidentales. Les han permitido configurar de una manera informal, pero decisiva, los márgenes de actuación y de buenas prácticas para el cumplimiento de los preceptos del islam en la diáspora. Este libro ofrece un estudio de las demandas de autorregulación jurídica de las minorías religiosas en Occidente. Una voluntad de autorregulación que surge de la necesidad de contar con un sistema normativo propio basado en la cultura y la religión de sus miembros, y que se enmarca en el denominado pluralismo jurídico de base religiosa, que aborda la posible coexistencia de dos o más sistemas u ordenamientos normativos. A través de estas propuestas y las controversias a las que ha dado lugar, se manifiesta la implosión jurídica que la diversidad cultural y religiosa ha provocado en las sociedades occidentales y la necesidad de comprenderla para, quizá, aceptarla y, en su debido momento, incluirla.
هذا الكتاب يرصد هذا الكتاب مدى ما وصل إليه الإفساد التشريعى الممنهج الذي تم في مصر، من خلال التعديلات التي تم إجراءها على القوانين المصرية المعنية بالأسرة والمرأة والطفل خلال الفترة من عام 1979 حتى عام 2009. وقد استندت تلك التعديلات إلى... more
هذا الكتاب يرصد هذا الكتاب مدى ما وصل إليه الإفساد التشريعى الممنهج الذي تم في مصر، من خلال التعديلات التي تم إجراءها على القوانين المصرية المعنية بالأسرة والمرأة والطفل خلال الفترة من عام 1979 حتى عام 2009. وقد استندت تلك التعديلات إلى الإتفاقيات الدولية المعنية بالمرأة والطفل، وأهمها "اتفاقية القضاء على كافة أشكال التمييز ضد المرأة (سيداو CEDAW)" والتي صدرت عن لجنة مركز المرأة بالأمم المتحدة عام 1979، واتفاقية حقوق الطفل (CRC) والتي صدرت لجنة حقوق الطفل بالأمم المتحدة عام 1989. ومن المعلوم أن تلك الاتفاقيات قد بنيت على المنظومة الغربية الحديثة، التي تقوم على التحرر من أية قيود قيمية أو دينية أو مجتمعية، وتحكمها مبادئ الفردية، والصراعية، ومن ثم يؤدي تطبيقها إلى تهدم الأسرة .. النواة الصلبة التي يرتكز عليه المجتمع، ومن ثم فناء المجتمع بشكل عام. ونضع هذا الجهد المتواضع بين أيدي المعنيين، ليكون إضاءة لما قد يخفي عنهم من تشريعات مخالفة للشريعة الإسلامية، التي ينص البند الثاني في الدستور المصري على أنها المصدر الرئيسى للتشريع. والله الموفق، وهو يهدي السبيل،، اللجنة الإسلامية العالمية للمرأة والطفل
In this article, we would like to provide a general overview of Egyptian personal status law as it stands after the various changes it went through during the last twenty years. Attempts to reform personal status were initiated and... more
In this article, we would like to provide a general overview of Egyptian personal status law as it stands after the various changes it went through during the last twenty years. Attempts to reform personal status were initiated and achieved from the 1979 decree-law, known as “Jihan’s Law”, up to Law No. 1 of the Year 2000 (which owes much to the President’s wife support, i.e. Suzanne Moubarak), via Law No. 100 of the Year 1985 and its interpretation by the Supreme Constitutional Court. Law No. 1 of the Year 2000 concerning some rules and procedures of litigation in matters of personal status is mainly known as the law which gave wives the right to khul` (divorce at the wife’s unilateral initiative).
Divorce is not uncommon among Muslims in Senegal and tends to take place outside of court, even if the Senegalese Family Code has made out-of-court divorce illegal. Yet little is known about how women in particular may obtain divorce... more
Divorce is not uncommon among Muslims in Senegal and tends to take place outside of court, even if the Senegalese Family Code has made out-of-court divorce illegal. Yet little is known about how women in particular may obtain divorce outside of the court. This article provides ethnographic material on the way women divorce out-of-court, and the repertoires of justification they draw on. In line with scholarly work on women’s use of Islamic courts in other countries the article foregrounds women’s agency, yet in a different out-of-court context. First, it is shown that women draw on multiple, gendered, repertoires. Second, it is argued that because family members play a central role in the divorces studied, the analysis of women’s agency requires an attentiveness to kin and women’s “kinwork”.
This research explores the influence of Islamic spirituality on Muslim women’s entrepreneurship in Malaysia, showing the effects of spirituality on their careers, business ventures and general entrepreneurial behavior. An empirical study... more
This research explores the influence of Islamic spirituality on Muslim women’s entrepreneurship in Malaysia, showing the effects of spirituality on their careers, business ventures and general entrepreneurial behavior. An empirical study consisting of open-ended interviews with women entrepreneurs in Malaysia was undertaken to explore the impact of spirituality on shaping their entrepreneurial activities, ethical choices, decision-making, and enhancing work-life satisfaction. The findings of this study highlight the position and key role of spirituality in the success of Muslim female entrepreneurs. This study underscores not only the religious compatibility between work and women success, but also highlights significant prospects for the untapped societal potential of Muslim women, in light of their spiritually-backed competencies, and with respect to harnessing their creative and entrepreneurial talents. This study reinforces the connection with God as a common denominator to the definition of spirituality and further shows that spirituality plays significant role in the prioritizing of the needs of family and life, motivation, social responsibility, and decision-making of Muslim women entrepreneurs in Malaysia.
The recent proposed Muslim Women (Protection of Rights on Marriage) Bill 2017 has raised the new issues, which were long due to Muslim women in India. It has not only criminalised the practice of instant tin talaq (divorce), but also... more
The recent proposed Muslim Women (Protection of Rights on Marriage) Bill 2017 has raised the new issues, which were long due to Muslim women in India. It has not only criminalised the practice of instant tin talaq (divorce), but also signifies the government’s intervention in defining the notion of gender justice to Muslim women. Importantly, this development not only highlights an emerging Muslim women’s activism in India but also an articulation of gender justice from within the community. However, an array of criticisms is also sprouting up against the Bill from different corners of the community, including Muslim women’s groups. The article is an attempt to address the multiple facets of the Bill; it also argues that the talaq issue alone cannot constitute the core of gender justice rather the interplay of various factors like Hindutva, communal violence and the marginal location of the Muslim community needs to taken into account to understand Muslim women’s question in India.
Many Jewish and Muslim women in New Jersey too often suffer grave consequences of litigating with husbands who want to punish them for seeking divorce or for demanding their financial marital rights. Such malevolent husbands often use... more
Many Jewish and Muslim women in New Jersey too often suffer grave consequences of litigating with husbands who want to punish them for seeking divorce or for demanding their financial marital rights. Such malevolent husbands often use their unilateral right to dissolve the marriage in a religious context as a tool to abuse their wives or extract a more favorable financial settlement from them. The resulting injustice must cease. Jewish and Muslim women must be given a remedy in our civil courts to dissolve the chains of religious matrimony and to permit them to move on and remarry without fear of forfeiting their financial rights. To that end, we strongly recommend that the New Jersey Legislature adopt a measure that would mandate the removal of barriers to remarriage upon the entry of a final judgment of civil divorce. We hold out as an example New York's model. In every action for divorce or annulment filed there, each party must file a sworn statement that he or she will remove all barriers to the other's remarriage. If either party fails to do so, the other spouse can petition the court to seek enforcement. The New York statute is gender-and religion-neutral and has withstood several constitutional attacks.
The cases of Israel and Palestine offer a particularly interesting vantage point for analyzing ‘uses of the past’. Both states’ legal trajectories follow from developments in the late Ottoman and British Mandate (1922–1948) periods, and... more
The cases of Israel and Palestine offer a particularly interesting vantage point for analyzing ‘uses of the past’. Both states’ legal trajectories follow from developments in the late Ottoman and British Mandate (1922–1948) periods, and their legal frameworks are characterized by an interesting overlapping of legislations and legal traditions. At the same time, the different political and social contextual frameworks in which Palestinian Muslims operate (living in Palestine, i.e. West Bank and Gaza Strip, or inside Israel) have a profound impact on legal debates and the practical solutions devised by judges and practitioners. This poses unusual challenges to Palestinian Muslim legal theorists and practitioners about how to face modernity and social change, leading to an interesting debate among scholars of legal pluralism, legal anthropology and Muslim law. The book Uses of the Past focuses on the relationship between Gender and Sharīʿa, aiming at analyzing how the past of Muslim tradition is invoked when dealing with gender issues and family law and how it is used to support legal change and reform in contemporary Muslim discourse. This edited volume is one of the outcomes of the HERA (Humanities in the European Research Area) project “Understanding Sharīʿa: Past Perfect, Imperfect Present” (US-PPIP) and includes eight articles by international scholars and practitioners.
Abstract: Rasulullah(S) could have easily gotten multiple gorgeous women as his wives or concubines had he so desired. However, except Ayesha, all his wives were divorced, widowed, or slaves. All of these marriages were divinely ordained... more
Abstract: Rasulullah(S) could have easily gotten multiple gorgeous women as his wives or concubines had he so desired. However, except Ayesha, all his wives were divorced, widowed, or slaves. All of these marriages were divinely ordained and had Hikmah (divine wisdom) and valid reasons behind them. Some of them were helping a pious Muslim woman whose husband had been slain in the cause of Islam, freeing those captives of war belonging to an honourable lineage, and achieving political allies for the cause of Islam. Some marriages were entered into in the hope of establishing cordial relationships with some influential tribes in order to reduce their enmity towards Islam. Rasulullah(S) removed racial, cultural, tribal, and national distinctions and prejudices through his marriages. The prime reason for his marriages was to unite the Muslim community with love and affection. During the era of Jahiliyyah, a divorced woman was considered inferior in status and the rich man would usually prefer to have them as concubines rather than marry them. By marrying a divorced lady, Rasulullah(S) set a precedent that it is legal as well as noble to marry a divorcee and elevate her status in society. Some of Rasulullah’s(S) marriages were in order to wipe out certain prevailing evil customs and practices. An adopted son was considered as one’s own back in the day which Islam disallowed and Rasulullah (S) married his cousin Zaynab who was earlier the wife of his adopted son Zaid. Thus, he removed the custom that Nikah was illegal with the former wife of an adopted son. Likewise, prisoners of wars were kept as slave girls but never married. To eradicate this evil practice Rasulullah(S) set an example and married two captive women.
Seminární práce zabývající se problematikou muslimských žen žijících v Indonésii. Práce se zaměřuje především na otázku manželství a rodinného života. This seminar paper deals with the issue of muslim women in Indonesia and is focused... more
Seminární práce zabývající se problematikou muslimských žen žijících v Indonésii. Práce se zaměřuje především na otázku manželství a rodinného života.
This seminar paper deals with the issue of muslim women in Indonesia and is focused mainly on the issue of marriage and family life.
This article considers the inclusion of the best interests of the child standard in the family law regimes of Bahrain, Qatar, and the United Arab Emirates, as well as its implications for our understanding of families in the Gulf region.... more
This article considers the inclusion of the best interests of the child standard in the family law regimes of Bahrain, Qatar, and the United Arab Emirates, as well as its implications for our understanding of families in the Gulf region. Specifically, the degree and ends to which the concept of the best interests of the child have been used in formulating the rules governing domestic child law generally, and parental care in particular, will be investigated. As the best interests of the child standard remains a vague and largely undefined legal concept in all three family codes, the analysis will not limit its focus on statutory approaches to reforming child law. More importantly, this article also considers legal practice in child law and the courts’ interpretation of the best interests of the child standard. In doing so, the article: (i.) discusses how the introduction of the best interests of the child standard has served to reform family law on its codification in Bahrain, Qatar, and the uae; and (ii.) explores what the interpretation of the concept of best interests of the child tells us about changing societal values, family structures, and present-day attitudes towards motherhood and fatherhood in the gcc. I argue that, although the best interests of the child standard has come to influence most aspects of child law in the three countries under review, its usage and meaning remains inconsistent. The concept serves multiple purposes in the area of parental care in particular. What is still missing in all three jurisdictions is a thoroughly grounded and all-encompassing framework to determine the best interests of the child standard and also an understanding of its overall function within family law.
📝 MUSLIM FAMILY LAW (BANGLADESH) 📝মুসলিম পারিবারিক আইন (বাংলাদেশ) 🖋 A Comprehensive Discussion on Muslim Family Law in Bangladesh- Written by Advocate Shoaib Rahman URL-... more
📝 MUSLIM FAMILY LAW (BANGLADESH)
📝মুসলিম পারিবারিক আইন (বাংলাদেশ)
🖋 A Comprehensive Discussion on Muslim Family Law in Bangladesh- Written by Advocate Shoaib Rahman
The article discusses amendments to the Moroccan family law legislation. The author analyzes the provisions of Mudawana, which is the Moroccan Code of Personal Status, adopted in 2004. Moreover, the author provides analysis of public... more
The article discusses amendments to the Moroccan family law legislation. The author analyzes the provisions of Mudawana, which is the Moroccan Code of Personal Status, adopted in 2004. Moreover, the author provides analysis of public attitude to the new law and of its implementation practice across the country.
مع تصاعد هيمنة الغرب على المؤسسات الدولية، واجتياح العولمة الغربية للخصوصيات الثقافية والقيمية لمجتمعاتنا فيسبعينيات القرن العشرين، بدأ اقتحام الغرب لحرمات الأسرة المسلمة، وانتهاك مقدسات منظومة قِيَمِهَا التي وضعها الإسلام، حتى غدت الهجمة... more
مع تصاعد هيمنة الغرب على المؤسسات الدولية، واجتياح العولمة الغربية للخصوصيات الثقافية والقيمية لمجتمعاتنا فيسبعينيات القرن العشرين، بدأ اقتحام الغرب لحرمات الأسرة المسلمة، وانتهاك مقدسات منظومة قِيَمِهَا التي وضعها الإسلام، حتى غدت الهجمة الغربية على حصن الأسرة المسلمة بمثابة «الجولة الفاصلة» في معركة الهوية، التي يستهدف بها الغرب إحداث الفوضى في عالم الأسرة لتفكيكها والقضاء على مقوماتها. ويتم عولمة نمط الحياة الغربي من خلال ويروج الغرب نمط الحياة «المنظومة الدولية لحقوق الإنسان»متخذا من هيئة الأمم المتحدة والمنظمات التابعة لها أداة لإحلال تلك المنظومة القِيْمِيَّة -المصادمة لكل القيم الدينية- محل منظومة القيم الإسلامية في ميدان الأسرة على وجه التحديد.وترفع تلك الاتفاقيات شعارات براقة لكنها مفخخة، مثل: «المساواة» و«حقوق الإنسان»، ثم تدعو إلى التساوي المطلق بين المرأة والرجل في جميع الميادين: السياسية والاقتصادية والثقافية والمدنية، سواء في الأدوار أو الحقوق أو التشريعات، وتعتبر أي فارق في هذه الأدوار أو التشريعات بين الرجل والمرأة «تمييزًاً وعنفا ًضد المرأة»يتوجب القضاء عليه. كما تدعو تلك الاتفاقيات إلى إطلاق الحريات الجنسية من زنا وشذوذ، في مقابل التضييق على الزواج ورفع سنه، حتى بات الزواج تحت سن الـ 18 عنفا يجب القضاء عليه. وبسبب انحسار الفهم الصحيح للإسلام وتراجع قيمه من حياة الشعوب، تغلغلت المرجعيات اللادينية حتى غدت منافساً شرساً لمرجعية الإسلام؛ الأمر الذي استوجب وضع وصياغة ميثاق الأسرة في الإسلام؛ ليكون دليلاً ومرجعًا للمجتمعات الإسلامية، ومنظماتها الأهلية، وحكوماتها الوطنية،ومنظماتها الإقليمية، بل وردًّا على مواثيق الغزو وأيديولوجياته، التي تحاول اجتياح آخر حصون الإسلام وأمته: حصن الأسرة. وقد تضافر على إنجاز هذا الميثاق مجموعة من العلماء بدعوة ورعاية من اللجنة الإسلامية العالمية للمرأة والطفل، التابعة للمجلس الإسلامي العالمي للدعوة والإغاثة، حيث قاموا باستقاء مواده وبنوده من شريعتنا الغراء الثابتة بصريح الكتاب والسنة، والانتقاء والاختيار من تراثنا الفقهي الضخم بمذاهبه من لدن الصحابة والتابعين ومرورًا بالمذاهب الفقهية الأربعة وغيرها، وحرصوا في تدوينهم على الابتعاد عن كل ما هو غريب ومرجوح من الآراء والأقوال إذا ضعف مستنده أو ما كان مبنيًّا على عرف زمانه ثم تغير إلى عرف مستحدث لم يسبق له حكم. ثم تتابع على تحقيقه وتمحيصه نخبة من علماء الأمة من شتى بقاع الأرض. وفي هذا البحث، نعقد مقارنة بين رؤية المواثيق الدولية للمرأة والطفل ورؤيةميثاق الأسرة في الإسلام لعدد من القضايا الأسرية الهامة؛ حتى تتبين معجزة التشريع الرباني للأسرة، ويتبين حجم المؤامرة عليها داخل تلك المواثيق.
Across history, different societies have exhibited considerable ethnographic, legal, and socio-political similarities in marital and familial customs and patterns. Religio-legal norms and institutions have integrated pre-existing... more
Across history, different societies have exhibited considerable ethnographic, legal, and socio-political similarities in marital and familial customs and patterns. Religio-legal norms and institutions have integrated pre-existing naturalistic, moral, and legalistic ways of thinking about sexuality, reproductive relations, gender roles, and notions, rituals, and markers of identity. As a result, as demonstrated in the preceding chapters, today we observe more convergence than conflict in the teachings of major world religions on marriage and divorce. The present chapter will identify main points of agreement (and also disagreement) across major religious traditions in terms of their rules and customs that regulate the formation and dissolution of marital unions within their respective communities. Religious family laws have long been appropriated by governments and integrated into national legal systems in polities all over the world. With this common dynamic in mind, the chapter will also discuss the effects of state appropriation, both on religious traditions themselves and on the rights and freedoms of people who are subject to state-enforced religious family laws.
This study examines the growth of a progressive religious Muslim activism among Palestinian women in Israel and the challenges it poses to the religious patriarchy and colonial power structures. Based on semistructured interviews with a... more
This study examines the growth of a progressive religious Muslim activism among Palestinian women in Israel and the challenges it poses to the religious patriarchy and colonial power structures. Based on semistructured interviews with a religious feminist organization’s activists, the study revealed that feminist Islamic activism addresses an alliance between state officials and patriarchal–religious establishment gatekeepers that interlock to block Muslim feminist reform. Unlike other Muslim activists in former settler colonial states where state and religion are separate and unlike progressive Muslim women in Muslim states who struggle to escape the religious–patriarchal trap, in Israel, these activists face a religious–colonial–patriarchal trap.
The Journal of Islamic Faith and Practice is a new, online, double-blind, peer reviewed, interdisciplinary journal published by Indiana University and sponsored by the Islamic Seminary Foundation (ISF). Produced annually, this journal... more
The Journal of Islamic Faith and Practice is a new, online, double-blind, peer reviewed, interdisciplinary journal published by Indiana University and sponsored by the Islamic Seminary Foundation (ISF). Produced annually, this journal commits itself to promoting academic and professional research about recent developments in American Muslim communities. In doing so, the Journal aims to provide a platform for scholars, students, and researchers to exchange their latest findings from varied disciplines. Therefore, one of the key aims of the Journal is to foster dialogue between academics, researchers, community leaders, chaplains and students regarding Islamic faith and how it is practiced in America. The Journal will be in an open-access format with print on demand available at Amazon.com.
يستقر تعريف كلمة "العنف" في الوجدان العربي والمسلم بأنه: الشِّدّة، والقسوة، ومجانبة الرفق في القول والعمل... إلخ، لكن في المواثيق الدولية الخاصة بالمرأة والطفل - والتي تصدرها الأمم المتحدة - يحمل مصطلح العنف ضد المرأة - والمصطلحات... more
يستقر تعريف كلمة "العنف" في الوجدان العربي والمسلم بأنه: الشِّدّة، والقسوة، ومجانبة الرفق في القول والعمل... إلخ، لكن في المواثيق الدولية الخاصة بالمرأة والطفل - والتي تصدرها الأمم المتحدة - يحمل مصطلح العنف ضد المرأة - والمصطلحات المشتقة منه - مضامين أخرى مختلفة تمامًا، مضامين تثير الدهشة والغرابة، بل والصدمة في مجتمعاتنا العربية والإسلامية...
The Muslim populous of the UK now numbers almost 3 million people. In this context, with empirical research estimating that 30% of Muslim marriages are not legally valid, there is a clear lacuna between the law and practice. Much has been... more
The Muslim populous of the UK now numbers almost 3 million people. In this context, with empirical research estimating that 30% of Muslim marriages are not legally valid, there is a clear lacuna between the law and practice. Much has been written about the topic of relationship regulation in recent years in the context of cohabitation and same sex relationships and some clarity has been given to same sex couples by the enactment of the Marriage (Same Sex Couples) Act 2013. There remains a lack of clarity and uniformity in the existing law dealing with marriage and it is, in part, due to this plurality that the Home Office recently concluded its Sharia Law Review (www.gov.uk/government/publications/ applying-sharia-law-in-england-and-wales- independent-review). The Home Affairs Select Committee was also conducting an inquiry into Sharia Councils during late 2016/early 2017 but due to the general election on 8 June 2017 the Committee closed the inquiry and it has not yet been re-instated. It is concerning that given the depth and breadth of the issues impacting (predominantly) British Muslim women, we lack the legal remedies to address the unfairness caused following the breakdown of an Islamic only marriage and have gone so far as to call this Home Office review a ‘non-event’.
This is a slightly revised version of my article entitled “The Custody of Children in the Muslim Law of Sri Lanka” published in (1979) Meezan 23. Meezan is an annual publication of the Muslim Majlis of the Sri Lanka Law College, and has... more
This is a slightly revised version of my article entitled “The Custody of Children in the Muslim Law of Sri Lanka” published in (1979) Meezan 23. Meezan is an annual publication of the Muslim Majlis of the Sri Lanka Law College, and has been the primary repository of my articles relating to Muslim law. The article primarily deals with the principles of Muslim Law that applies to Muslims of Sri Lanka with respect to the custody of minor children. The principles are mainly sharita’t based, and have been well illustrated by reference to Sri Lankan judicial decisions, and wherever appropriate, comparisons have been made with the principles of the Common law of Sri Lanka that do not apply to Muslims of Sri Lanka in regard to custody of children. Since the Quazi Court that exercises matrimonial jurisdiction over Muslim inhabitants of Sri Lanka has not been conferred with the power to deal with issues of custody and access, cases involving custody are dealt with by the District Courts in Sri Lanka. Most of the judicial decisions discussed in the article are of the appellate courts on appeals from District Courts, or decisions relating to habeas corpus applications. In the concluding part of this article, the question of whether the custody jurisdiction should be vested in the Quazi Court after it is appropriately upgraded to modern standards is also considered, since the vesting of the custody and matrimonial jurisdictions in two different courts can not only cause unnecessary difficulties to the estranged spouses and the affected children but can also put justice in disarray due to the possibility of inconsistent decisions emanating from a multiplicity of jurisdictions.
Given the intense political scrutiny of Islam and Muslims, which often centres on gendered concerns, Islam and Gender: Major Issues and Debates is an accessible and comprehensive introduction to the key topics, problems and debates in... more
Given the intense political scrutiny of Islam and Muslims, which often centres on gendered concerns, Islam and Gender: Major Issues and Debates is an accessible and comprehensive introduction to the key topics, problems and debates in this engaging subject. Split into three parts, this book places the discussion in its historical context, provides up-to-date case studies and delves into contemporary debate on the subject. This book includes discussion of the following important topics:
Marriage and divorce Interpretations of the Qur’an and Sunna Male and female sexuality and sexual diversity Classical Islamic thought on masculinity and femininity Gender and hadith Polygamy and inheritance Adultery and sexual violence Veiling, female circumcision and crimes of honour Lived religiosities Gender justice in Islam. Islam and Gender is essential reading for students in religious studies, Islamic studies and gender studies, as well as those in related fields, such as cultural studies, politics, area studies, sociology, anthropology and history.
"إن الأسرة بمعناها الإنساني المتحضر، لم يعد لها وجود إلا في المجتمعات الإسلامية، رغم التخلف الذي تشهده هذه المجتمعات في شتى المجالات الأخرى". وردت هذه العبارة في التقرير الصادر عن هيئة الأمم المتحدة عام 1975م بمناسبة العام العالمي للمرأة.... more
"إن الأسرة بمعناها الإنساني المتحضر، لم يعد لها وجود إلا في المجتمعات الإسلامية، رغم التخلف الذي تشهده هذه المجتمعات في شتى المجالات الأخرى". وردت هذه العبارة في التقرير الصادر عن هيئة الأمم المتحدة عام 1975م بمناسبة العام العالمي للمرأة. بما يعني أن الأسرة هي الصرح الأخير الذي صار لزامًا على الأمة الإسلامية الحفاظ عليه، إذا أرادت أن تحمي نفسها من الفناء، بل والانطلاق منه للنهوض من كبوتها. فالشعوب الإسلامية رغم تعرضها خلال عقود طويلة للغزو: العسكري، والسياسي، والاقتصادي، إلا أنها لا زالت تحتفظ بقيمها الأصيلة. وهي وإن كانت تغط في سباتها العميق، إلا أنها لن تلبث أن تفيق وتسترد عافيتها شيئًا فشيئًا، وتفيء إلى أصالتها وحضارتها، ولن تبقى في سباتها إلى الأبد. وأنموذج الجزائر ليس عنا ببعيد، حين تمكن أبناءها من طرد المحتل رغم ما تم من (فرنسة) لها على مدار مائة واثنين وثلاثين عامًا من الاحتلال؛ بفضل تماسك الأسرة والحفاظ على الدين الإسلامي، ثم تركيا، وكذلك شعوب الاتحاد السوفيتي سابقًا، ودول جنوب شرق آسيا، ودول البلقان الأمر الذي حدى بـ"هنتنجتون" أن يقول: "أخطأتُ وأخطأ قبلي كثيرون حين ظنوا أن الإسلام انتهى كدولة ودين بسقوط الخلافة، فتركيا عادت اليوم أقوى .. هناك شواهد على إمكانية عودة الإسلام لقيادة العالم مرة أخرى". ولم يُخفي ممثل صندوق السكان في الأمم المتحدة (UNFPA) في هولندا "آري هوكمان" سعادته الشديدة بانهيار الأسرة على المستوى العالمي، حيث قال في ندوة عقدت مؤخرًا في المكسيك: "إن ارتفاع معدلات الطلاق، وكذا ارتفاع معدلات المواليد خارج نطاق الأسرة يُعدُّ نصرًا كبيرًا لحقوق الإنسان على البطرياركية"!! إلا أنه علينا أن نعترف بأنه في حالة الانكسار التي تحياها الأمة، تسربت إلينا بعض القيم والعادات الخاطئة سواء من الوافد الغربي الذي يعمل جاهدًا على إثارة التشكيك في منظومة قيمنا لاستبدالها بقيمه؛ حتى يتسنى له استكمال هيمنته السياسية والاقتصادية، بل والعسكرية بأقل قدر ممكن من الخسائر. أو من موروثات وعادات ما أنزل الله بها من سلطان إلا أنها تسربلت بلباس الشرع، واختلطت بما هو أصيل فكان نتاج ذلك ثمرة مُرّة يستعصي علينا هضمها، فهي غريبة عن منهجنا الإسلامي وتراثنا الأصيل. لذلك فإن نقطة الإنطلاق هي تقوية الجهاز المناعي لمجتمعاتنا كي تتمكن من صد أي جراثيم تحاول النيل منها، والبدء بإصلاح الأسرة وتحصينها، ذلك أن الأسرة ليست نظامًا اجتماعيًّا فحسب، وإنما هي جماعة اجتماعية أساسية في المجتمع تقوم بالدور الرئيسي في بناء صرح المجتمع، وتدعيم وحداته، وتنظيم سلوك أفراده بما يتلائم مع أدوارهم الاجتماعية، فضلاً عن دورها في إلزام أفرادها بالضوابط الدينية، وتأثير ذلك على أنماط سلوكهم في مواجهة متغيرات العصر. فالأسرة باحتوائها على أكثر من جيل يسهل عليها نقل هذه الضوابط من جيل إلى آخر بسلاسة وتلقائية، فضلاً عن أن لقاء الأجيال فيها يعطي مساحة واسعة لإمكانية حل المعادلة الصعبة وهي: الموائمة بين الثقافة الإسلامية والثقافة المعاصرة، أي الموائمة بين صحيح الموروث، ونافع الوافد بما يحفظ لشخصية أبناءها التوازن.
Guide to Tarawih Prayer at Home for Women its better for woman to pray inside But that does not mean that you (female) cannot pray at the mosque. Especially if the benefits are great, such as listening to tawsiah, more enthusiastic and... more
Guide to Tarawih Prayer at Home for Women its better for woman to pray inside But that does not mean that you (female) cannot pray at the mosque. Especially if the benefits are great, such as listening to tawsiah, more enthusiastic and more capable or concentration'. Then she can maintain the signs of the Shari'ah:
[1] Perfect hijab, do not dress up which invites male attention. [2]. Do not use perfume when leaving the house. [3] Get husband's permission.
Technical Tarawih Prayer for Women at Home [1] Pray alone. Because women are not obliged to pray at the mosque. [2] Jamaah Prayers with women. [3] Jamaah Pray with a husband or male relative.
Первый специализированный библиографический указатель по мусульманскому и обычному праву мусульманских народов на русском языке. Указатель охватывает монографии, статьи и авторефераты кандидатских и докторских диссертаций, опубликованные... more
Первый специализированный библиографический указатель по мусульманскому и обычному праву мусульманских народов на русском языке. Указатель охватывает монографии, статьи и авторефераты кандидатских и докторских диссертаций, опубликованные в период с конца XVIII в. по 2009 г. включительно. Значительный временной и тематический охват указателя позволяет использовать его максимально широко при проведении научных изысканий по различным аспектам мусульманского права. Большое число названий содержат краткие аннотации. Каждый раздел предваряет вводная глава, в конце указателя приведен глоссарий основных терминов мусульманского и обычного права, встречающихся в библиографии.
This bibliography is the first dedicated Russian language reference book on Islamic and customary law practiced by Muslims. The bibliography covers monographs, articles as well as abstracts of candidate and doctoral dissertations published over the period from the end of 18th century to 2009 inclusive. Considerable time and scope of the bibliography allows one to use it as widely as possible when conducting research on various aspects of Islamic law, while a large number of titles accompanied with brief annotations makes the bibliography a truly user friendly reference book. Each section begins with an introductory chapter, and in the end of the index there is a glossary of key terms of Islamic and customary law used in the bibliography. We wish you good luck with your research and hope you will find this bibliography useful.