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Islamic Public Law

Documents on Practice from the Ottoman Archives

“Islamic law contains explications and divisions that imply a classification in terms of public and private law. In this book we will explain the outlines of Islamic public law, e.g. First Chapter; Islamic constitutional law (al-siyāsah al-shar‘iyyah) and administrative law (al-siyāsah al-shar‘iyyah); Second Chapter; penal law (al-̒uqūbāt); Third Chapter; financial law (zakāt, ʻushr, ḫarāj and other taxes); Fourth Chapter; trial law (qaḍā), and Fifth Chapter: international public law (al-siyar). The fields of especially Islamic constitutional law, administrative law, financial law, ta‘zīr penalties, and arrangements concerning military law based on the restricted legislative authority vested by Sharī‘ah rules and those jurisprudential decrees based on secondary sources like customs and traditions and the public good (maslahah) all fell under what was variously called public law, al-siyāsah al-shar‘iyyah (Sharī‘ah policy), qānūn (legal code), qānūnnāmah, ‘orfī ḥuqūq etc. Since these laws could not go beyond Sharī‘ah principles either, at least in theory, they should not be regarded as a legal system outside of Islamic law. But Islamic penal law, financial law, trial law, and international law depend mostly on rules that are based directly on the Qur’an and the Sunnah and codified in books of fiqh (Islamic law) called Sharī‘ah rules, Sharʻ-i sharīf, or Sharī‘ah law. Such rules formed 85% of the legal system. In this book, we will focus on some controversial problems in the Muslim world today, such as the form of government in Islamic law and the relation between Islam and democracy. Islamic law does not stipulate a certain method of state government; nonetheless, we may say that the principles it decrees and its concept of sovereignty suggest a religious republic. As a matter of fact, Ḫulafā al-Rāshidūn (the Rightly Guided Caliphs), were both caliphs and religious republican presidents. We could say that this book has three main characteristics. i) We have tried to base our explanations directly on the primary Islamic law sources. For example, after reading some articles on the caliphate or tīmār system in articles or books by some Western scholars and even by some Muslim scholars, one might conclude that there are different views on these subjects among Muslim scholars. This is not true: Muslisms have agreed on the basic rules on legal subjects, but there are some conflicts regarding nuances and interpretations. If one reads works by Imām Gazzali, Ibn Taymiyyah, al-Māwardi, and al-Farrā’, one will not find any disagreement on the main rules, but there are some different interpretations of some concepts. We have tried to discover where they agreed and we have sometimes pointed to where they differed. ii) We have researched practices of Islamic law, especially legal documents in the Ottoman archives. For example, we explain ḥadd-i sariqa but also mention some legal articles from the Ottoman legal codes (qānunnāmes) and some Sharī‘ah court decisions like legal decrees (i‘lāmāt-i shar‘iyyah). It is well known that nobody can understand any legal system without implementing and practicing it. That also holds for Islamic law because theory alone does not yield a complete understanding of Sharī‘ah rules. iii) We have worked hard to correct some misconceptions and misunderstandings about Islamic law. That is why we appeal to the primary sources. For example, some scholars claim that the Ḥanafī jurist Imām Saraḫsī did not accept the idea of punishment for apostasy. We have studied his work al-Mabsūt and found this claim to be unfounded. The comparison between tīmār and fief is another example because the tīmār system is different from the fief system. Some scholars confuse the concept of sovereignty and governance. The Islamic state is not a theocratic state in the sense in which Europeans understand the term.”

In this book we will explain the outlines of Islamic public law, e.g. Islamic
constitutional law (aI-siydsah aI-shar'iyyah), administrative law (aI-siydsah aI-
shar'iyyah), penal law (alluqubdt), financial law [zakdt 'ushr, hard] and other taxes
), trial law ...

Introduction to Islamic Law

Islamic Law in Theory and Practice

“The world today has become one large village. Muslims and non-Muslims live side by side and have to learn about one another, share commonalities and respect differences. At this time more than one and a half billion Muslims live in this village. Some of them are pious Muslims, trying to live in accordance with Islamic rules, whereas others do not while believing that these rules come from God (the Qur’an), from interpretations of His Messenger (the Sunnah) or the consensus of Muslim jurists (ijmâ‘), and are at least rules derived via analogy (qiyâs) from the main sources of Islam. Most Muslims think along these lines and agree with the above. The reader should remember that Muslim individuals should live according to Islamic rules in private, but no individual is responsible for implementing Islamic law. In any event, the need to learn the facts about Islamic law is necessary for Muslims as well as for non-Muslims if they live in the same society with Muslims, at least in the sense of general information. In any event, the need to learn the facts about Islamic law is necessary for Muslims as well as for non-Muslims if they live in the same society with Muslims, at least in the sense of general information. We should keep in mind here that only sovereign Muslim states/governments have the legal authority to implement Islamic law. An individual Muslim has no legal authority or power to implement Islamic law. The law of Islam certainly does not say that every Muslim is obliged to implement Islamic law. It matters not how efficient and popular that individual may be as a brave warrior or a meticulous planner of unlawful and immoral schemes of hatred, terror and destruction. Only people who are properly qualified and trained, and hold a license from Muslim governmental authorities, have the authority to issue fatwâs. Not every Muslim individual qualifies as a Muftî (a jurist-consult or scholar of law who has been given a license to issue fatwâs.). For this reason Bediuzzaman says: “And we know that the fundamental aims of the Qur’an and its essential elements are fourfold: divine unity (al-tawhîd), prophethood (al-nubuwwah), the resurrection of the dead (al-hashr), and justice (al-ʿadalah). Al-Adâlah means law. He adds in another treatise: “Let our ulul-amr (satesmen and political authorities) think over implementing these rules”. This book is divided into eight chapters. Chapter I.Because of the many misunderstandings that arise, some terms related to Islamic Law, such as Sharî‛ah, fiqh, qânûn, ‘urf, Islamic Law, and Muhammadan Law are explained. Chapter II.Here, in this chapter dedicated to references on Islamic Law, the real added value of this book is found. Chapter III. This chapter looks at four periods of Islamic Law: the period of the Prophet Muhammad, the period of the Companions, the period of the Tabi‘în, and an introduction to the period of Mujtahidîn. Chapter IV. We will provide detailed information here on the different law schools and theological divisions. Chapter V. This chapter will be devoted to a period of Islamic law that has been neglected in both old and new books and articles, i.e. the period of Islamic Law after the Turks converted to Islam (960-1926). Chapter VI. This chapter will focus also on three main subjects: Anglo-Muhammadan law (Indo-Muslim law), Syariah or Islamic Law in Southeast Asia, and Islamic Law in contemporary Muslim states like Egypt, Pakistan, Morocco, Indonesia and Jordan. Chapter VII. We will explain the system and methodology of Islamic Law in this chapter. Chapter VIII. We will give some brief information here on the implementation of Islamic Law, its future; some encyclopedical works on Islamic law, and new institutions of Islamic fiqh.”

Islamic Law in Theory and Practice Ahmed Akgunduz. 3.4 THE PERIOD OF
MUJTAHIDÎN (120‐350/738‐960) . ... 143 4 LAW ('AMALÎ) SCHOOLS AND
THEOLOGICAL SCHOOLS (IʿTIQÂDÎ) IN ISLAM (MADHHABS) .

Studies in Islamic Commercial Law & Ottoman Land Law

This book is a humble essay on some topics in Islamic law. It is divided into two main parts. The first part presents some legal studies carried out by a jurist in Islamic commercial law. The second part takes up land law in the Ottoman Empire. Nonetheless, we should admit that one of the most obvious features of the Ottoman Empire was its wide territory and characteristics of its administration. The Ottoman Empire lasted for more than 600 years and extended across three continents: Asia, Africa, and Europe. Economically, this worlwide empire, known as the “Pact Ottomana” is important for the Ottoman treasury. The land law of the Ottoman Empire can be a model for Islamic countries today, both with respect to administration and economics (the latter is very important). These countries should adopt the land system of the Ottoman Empire, and this book will elucidate the main justifications and reasons for this claim.

... this point above. 1.5 The Era of Decline It is possible to claim 16 16 Studies in
Islamic Commercial Law and Ottoman Land Law HISTORICAL DEVELOPMENTS
THE CESSATION OF THE PRACTICE OF IITIHAD.

Studies in Islamic Economics

Islamic Banking and Development

“This book contains two major subjects: Firstly; some academic papers about Islamic Banking. The main characteristic of Islamic banking in com­parison to traditional banking is that it is more concerned with the profitability and length of the proposed investment rather than collateral. Projects with high profitability and low collateral that might otherwise be rejected can be funded through Islamic banking. This leads to a banking behavior that is similar to development banks and microfinance institutions that have been very successful in many Third World countries. Academic research shows that Islamic banking is not a negligible or merely temporary phenomenon. (Contributors: Dr. M. Umer Chapra, Dr. Ahmet Akgündüz, Arjen van Klink, Drs. Bastiaan A. Verhoef and Ismail Özsoy). Secondly; some research articles about religion and development. Islam summarizes the root cause of the great social upheavals that have been suffered, particularly in this century, in two phrases. One is: “So long as I’m full, what is it to me if others die of hunger?” And the other is: “You struggle and labor so that I can live in ease and comfort.” Islam demonstrates that if hunger and poverty are to be eradicated, it will be through applying the Qur’anic injunction of almsgiving, social assistance and mutual help (vujub-u zakat): Being steadfast in performing prayers, giving zakat and the prohibition against earning without working, e.g., usury and interest (hurmet-i Ribâ: God has permitted trade and forbidden usury).” (Contributors: Dr. Ahmet Akgündüz, Dr. Arif Ersoy, Dr. Haşmet Başar and Dr. Bunyamin Duran).

Bastiaan A. Verhoef and Ismail Özsoy). Secondly; some research articles about religion and development. Islam summarizes the root cause of the great social upheavals that have been suffered, particularly in this century, in two phrases.