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Islamic Family Law titles

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Literature Books. Each human person has rights towards other human beings and these rights put some obligations on others. All human rights the rights man has towards others and to nature are bilateral. Obligation is the due right. From any right one can determine an obligation for others. And from the acceptance of any obligation, a right is provided for people.

Islamic Law: Gender & Culture

For God religion is an obligation but for men, it is a combination of right and obligation. The Almighty introduces His immutable Word to His servants on the basis of justice, mercy and generosity. Jurisprudence discusses religious obligations arising from God's right towards people and non-religious obligations political, civil rights and the jurisprudents have endeavored to recognize religious obligations.

However, the jurisprudential issues are not related to obligations and rules and the rights of man and God are the important topics of discussion in jurisprudence. In general, there are two ways in Islam to understand the rights of people. Some of the political rights of people are accessible in this way. Let us, for instance, consider the following sermon by Imam Ali:. O people, I have a right over you and you have a right over me. Right is the broadest affair in description, and the rarest affair in moment of action and justice.

No one has rights towards others unless others have rights towards them and others have no rights towards those others unless they have rights towards them. If someone has rights towards anyone, the rights are particular to the Almighty God. So the Almighty God has proclaimed necessary some rights towards some people and proclaimed them equal as compared to some others and has proclaimed some of them incumbent as compared to others. Some of these rights are not achieved unless at the cost of some others. The greatest rights proclaimed necessary by the Almighty God is the right of people towards their Imam and the right of their Imam towards them.

The second method is referring to the conducts of the sages. If a case is proved as an innate or natural right by virtue of reason, religion recognizes this right as well for religious or jurisprudential sources or rights as stemming from the conduct of the sages and through reason. Some of the human rights ignored by religious scholars were ushered into the realm of contemporary religious thought.

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Attention to intellectual subjects on human rights sheds light on some hidden comers of religious texts and enriches the contemporary religious thought. The simultaneous use of the two methods stated above introduces the Islamic stance on human rights. Multi-dimensional attention to some religious duties have paved the way for discovering some of the human rights as the attention to the inalienable human rights which are considered religious rights has led the jurisprudents and the Muslim thinkers to formulate some duties and some new principles.

This reciprocity between the two areas of reason and tradition has helped advance the human rights as viewed by Islam. The acceptance of the political rights of people in religious thought doubles the binding guarantee of the exercise of those rights because the social contract is the support of these rights other than religion and the violation of them entails worldly punishment whereas recognizing them by religion renders them dependent upon religious principles and religious conscience. And the violation of them besides the worldly punishment entails spiritual punishment as well.

If the political rights of people are institutionalized in juxtaposition with the rights of people in the religious society, religion and faith become a sure haven for the exercise of these rights. Therefore, it is natural that the religious society is expected to observe the rights of people more than other societies.

Political rights are directly associated with anthropology.

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The recognition of political rights of people came from the belief in human dignity:. And preferred them greatly over many of these. Surely he is sinful, very foolish. He holds that the absolute authority of God over them depends entirely upon maturre wisdom and belongs to God. The Almighty has assigned for man certain responsibilities and recognized certain rights. These rights and responsibilities stemming from a divine source may not contrast each other.

World Muslim Leader Calls for Self-determination and Freedom of All Nations

Here, socio-political freedom is the intended meaning rather than the philosophical one. Mantaqat al-Faragh is not a small place but an extensive one. The political rights of people become manifested in this place. Attention to the principles cited above shows clearly that enumerating the political rights of people does not at all mean violating the obligatory and the permissible; on the contrary, not recognizing these rights, which are parts of the legitimate rights of people means to encroach upon religion and its tenets.

He who abandons the rights of God and he who violates them shall be forgiven by an act of repentance but he who violates the rights of people ought to repent and ask forgiveness from the people. Righteous deed is one, which is dependent upon religious principles. The Almighty has placed the exercise of these principles on the believers: In other words, the exercise of divine teachings is incumbent upon all Muslims. This is a public duty. And the collective duty does not hinder the prediction of some special conditions for exercising some of these principles because faith, religious conscientiousness, truthworthiness, competence, and skill in administering the religious affairs and other affairs such as justice, ijtihad , jurisprudence are necessary.

Thus, people are obligated to observe all the rules enumerated by the theologian and select the ministers from among the reliable people imbued with religion. Given the points stated above, we should deal with the most important political rights of people. This right plays an important part in fundamental rights. The acceptance or rejection of it exercises a fundamental influence on political rights without recognizing the changes.

This is self-determination. We shall be discussing it in three parts; the first part deals with the imaginary principles of this right; the second part deals with the principles or its approbation. And the third part discusses it in international human rights documents. The most important principle of political rights is self-determination dominating all political atmospheres.

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Who does the political atmosphere belong to? Who is to determine the major policies? Who is to choose the main formulators? Who should one get permission from in interfering in public realm? Who is responsible for it? As the believer holds that whatever is in heaven and earth belongs to God, and that He alone is able to interfere in the earth and the heaven, religious belief necessitates that whatever God decides is for the sole bliss of mankind. In political sphere, it is obvious that God does not directly take part in the administration as in other affairs.

God has recognized that Man has the right to take part in social sphere. That is why he gives the trust to him. To understand the different dimensions of this divine right, let us consider the following points:. This right originally belongs to God and to man. Hence, man is responsible to God in the public spheres.

What we mean is that man is the right of man to man, not the right of man to God.

Focus on: Gender Bias and Stereotyping

The public sphere belongs to man. As it is very difficult and sometimes difficult to ears, others believe that in the public spheres the practical solution is that the criterion for political matters should be the consent of others. In using the God-given rights in the public spheres, man is obliged to consider sublime goals such as dignity, justice and magnanimity and observe them carefully.

Web: Ramsalt Media Design: Iteo. Skip to main content. Gender-equality ideals make Muslim women more religious Gender-equality ideals make Muslim women more religious. When gender equality is portrayed as a uniquely Western value, immigrant Muslim women choose to embrace religion as a result, according to new research.

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Ida Roland Birkvad. More about Faith and religion. Margaretha van Es has studied how Muslim women in the Netherlands and Norway organize themselves. Illustrasjonsfoto: iStockphoto. Photo: UiO Margaretha van Es has studied how Muslim women in the Netherlands and Norway organize themselves, either in religious-based organizations or based on their identity as immigrants.

Encouraged Muslim identity She says that the s in the Netherlands was filled with hope and optimism about what the future held for immigrants. She notes that the criticism of multiculturalism in Norway began in the s. De glemte tenkerne. Mordet som innledet middelalderen.

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