Ibn Khaldun PDF Download

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Publisher: Fundación El legado andalusì
ISBN: 9788496556348
Category : Mediterranean Region
Languages : en
Pages : 462

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Author: Recep Dogan
Publisher: Tughra Books
ISBN: 1597846848
Category : Religion
Languages : en
Pages : 379

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This valuable work on the methodology of exegesis by Dr. Recep Dogan will serve as an important source of future works in the field. With his expertise in the history and exegesis of the Qur'an, as well as his familiarity and comprehensive understanding of Islamic disciplines, Dr. Dogan has managed to combine both classical and modern acquis. Presenting a variety of different approaches, Dr. Dogan also offers a broad range of Western approaches in reading the Qur'an.

Author: Jan Schmidt
Publisher: BRILL
ISBN: 9004186697
Category : History
Languages : en
Pages : 379

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This catalogue decribes in a detailed and systematic way the rich and varied collection of Turkish manuscripts preserved in the John Rylands University Library in Manchester.

Author: Mufti Jaffer Hussain
Publisher: Createspace Independent Publishing Platform
ISBN: 9781546571124
Category :
Languages : en
Pages : 574

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This book is one of the many Islamic publications distributed by Mustafa Organization throughout the world in different languages with the aim of conveying the message of Islam to the people of the world. Mustafa Organization is a registered Organization that operates and is sustained through collaborative efforts of volunteers in many countries around the world, and it welcomes your involvement and support. Its objectives are numerous, yet its main goal is to spread the truth about the Islamic faith in general and the Shi`a School of Thought in particular due to the latter being misrepresented, misunderstood and its tenets often assaulted by many ignorant folks, Muslims and non-Muslims. Organization's purpose is to facilitate the dissemination of knowledge through a global medium, the Internet, to locations where such resources are not commonly or easily accessible or are resented, resisted and fought!

Author: Ahmed Akgunduz
Publisher: IUR Press
ISBN: 9080719269
Category : Law
Languages : en
Pages : 22

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“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.”

Author: M.M. Bravmann
Publisher: BRILL
ISBN: 9004348158
Category : Language Arts & Disciplines
Languages : en
Pages : 56

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Author: Abhai Maurya
Publisher:
ISBN:
Category : Arabic imprints
Languages : en
Pages : 724

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Author: V. Abdur Rahim
Publisher:
ISBN: 9788178984667
Category : Arabic language
Languages : en
Pages : 0

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Professor Abdur Rahim s eight-volume texts enable the student to acquire a knowledge of Arabic in the classical structural form. All of the books teach essential language skills through applied grammar. Each lesson is based on a conversation which illustrates distinctive language patterns. A variety of exercises helps the student to understand and master each of the patterns occurring in the lesson. The vocabulary ranges from classical and Quranic Arabic to words and expressions current in modern Arabic. This series of books is currently being utilized at various schools to prepare students for the University of London (UK) GCE O-Level and A-Level examinations.

Author: Haim Blanc
Publisher: BRILL
ISBN: 9004689885
Category : Language Arts & Disciplines
Languages : en
Pages : 232

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Haim Blanc’s Communal Dialects in Baghdad is one of the most influential works ever written on the on the linguistic diachrony of vernacular Arabic. Based on original fieldwork conducted during the years 1957–1962, this book portaits the extensive regional continuum of modern spoken Arabic stretching across parts of Mesopotamia and N. Syria, evinced by the Muslim, Jewish, and Christian speech communities in Baghdad. Typos and other mistakes have been corrected in this reprint, which is accompanied by an Editorial Preamble by Alexander Borg and a Foreword by Paul Wexler, and contains references to the original page numbers.

Author: Ahmed Akgunduz
Publisher: IUR Press
ISBN: 9491898116
Category : Law
Languages : en
Pages : 825

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There is no explicit separation in Islâmic law between public and private law, but a special system has been used throughout history. Some scholars use the term Muslim personal law, which derived from the term al-aḥwâl al-shaḫṣiyyah in Fiqh books. But we prefer Islâmic private law; because Muslim personal law indicates different legal meaning – rules governing natural and legal persons. In this book, we will elaborate on Islâmic rules relating to seven branches of private law: personal law, family law, inheritance law, obligations and contracts’ law, property law, commercial law, and international private law. We will explain or summarize Islâmic rules in this book, rather than my (the author’s) personal views. Unfortunately, there is a misunderstanding in Western countries: if any Muslim scholar writes an article or book or grants an interview to a journalist to explain Islâmic rules on any issue, most Westerners, and especially people ignorant of Islâmic Law attribute these views to this scholar and holds him or her accountable. For example, a Dutch journalist came to see me and asked about the issue of beating women in the Qur’an, I explained the verse in the Qur’an and some interpretations by the Prophet Muhammed and Muslim jurists. The journalist did not understand what I explained, and many people have accused me of advising Muslims to beat their women. This is absolutely false. This is why we have to explain the following points. The first point is this: All the regulations in Islâmic law are divided into two groups with respect to to legal authority. First, rules that were based directly on the Qur’an and the Sunnah and codified in books on Fiqh (Islâmic Law) are called Sharî‘ah rules, Shar‘-i Sharîf, or Sharî‘ah law; these rules constitute 85% of the legal system. The exclusive sources of these rules are the Qur’an, the consensus of Muslim jurists, and true analogy (qiyâs). All explanations of these rules based completely on the Qur’an and the Sunnah. If any Muslim scholar writes an article on ‘beating women’ or ‘polygamy,’ he is responsible only for his/her interpretations. Could any scholar be responsible for the religious ideology that he/she explains? Are his/her explanations to be considered propaganda for that religion or ideology? Absolutly not. Western authorities, politicians and journalists should know that Muslims hold that every machine has a manual. If the manual is not followed when the machine is being used or operated, it will break. Allah sent the Qur’an as the manual for human beings. If a society does not take the Qur’an as its guide, it is destined to have the same fate as a machine that is operated without the manual. This is a basic creed for Muslims. A Muslim cannot disagree with a explicit verse of the Qur’an. Second, financial law, land law, ta‘zîr penalties, arrangements concerning military law and administrative law in particular were based on the restricted legislative authority vested by Sharî‘ah decrees and those jurisprudential decrees that were founded on secondary sources such as customs and traditions and the public good, which fell under public law, al-Siyâsah al-Shar‘iyyah (Sharî‘ah policies), Qânûn (Legal Code), and the like. Since these could not exceed the limits of Sharî‘ah principles either, they should not be viewed as a legal system outside of Islâmic Law. The second point is that another classification of the Islâmic rules should be explained. Many Muslims and non-Muslims think that all injunctions in Islâmic Law, such as polygamy and slavery, were established by the Qur’an or the Sunnah directly, and Islâmic Law has been criticized severely for this. The supposition here is false. A further point that causes confusion is the view that there was no slavery, male or female, before Islâm and that Islâm introduced it. There are, however, two kinds of injunctions in Islâmic law. 1) The first are injunctions that were laid down by Islâm as principles for the first time since they did not exist in previous legal systems. Islâm established these principles, such as zakâh, waqf(endowments) and inheritance shares. Muslim scholars state that these are completely beneficial for humankind as a whole. They also contain many instances of wisdom and purpose, even if people are not aware of them. 2) The second are injunctions that Islâm did not introduce; they already existed and Islâm modified them. That is, Islâm was not the first to set them down; rather, they were part of the law systems of other societies and were applied in a savage form. Since it would have been contrary to human nature to abolish injunctions of this kind suddenly and completely, Islâmic Law modified them so that they were no longer barbaric but civilized. Slavery and polygamy are good examples of this.[2] My third point is that I have explained theoretical rules of Islâmic Law in this book, but have not neglected the practice aspect of Islâmic private law. We have focused on the practice of the Ottoman State for Sharî‘ah especially because the Ottoman State practiced Islâmic Law completely, and we have archival documents proving this claim. The study of Shar‘iyyah Records (Shari‘iyyah Sijilleri) proves that in the Ottoman State Sharî‘ah rules were taken as the basis for personal law, family law, inheritance law, jus obligationum, law of commodities, commercial law, and all the branches of private law with respect to international private law. The analysis of the two essential sources of information regarding Ottoman law, viz. legal codices and Shar‘iyyah Records, leads to the following irrefutable conclusion: the Ottoman legislative authorities only and solely codified administrative law, with the exception of various subjects of constitutional law, property law, laws regarding state land, military law, financial law, ta‘zîr(punishment by way of reproof), crimes in criminal law and their penalties and decrees regarding some exceptional issues of private law. In issuing decrees on these it codified Sharî‘ah principles – if any – since matters transferred to the rulers’ arrangements would be made in consideration of such secondary sources as the public good, customs, and traditions. Because it could never be alleged that a state’s legal system consisted solely in the above-mentioned subjects, it could also not be claimed that the stated issues were arranged in disregard of Shar‘-i Sharîf. The explanations below will clarify this matter.[3] The fourth point is that contemporary Islâmic codes from different Muslim countries were not negleced. I have sometimes looked at the Morroccan Family Code (al-Mudawwana),[4] Egyptian laws that are the root of Muslim Middle Eastern countries’ legal systems, Pakistan’s law code which was based on the Ḥanafî Law School. We could say that in Lebanon, Syria, Iraq, Kuwait, Jordan, the effects of Ottoman legal codes, like Majallah and family law continue. The fifth point is as follows. This book is based principally in the Ḥanafî School and Ottoman practice. Nonetheless, comparisons with other schools have been made, especially with the Mâlikî School, which is the official school in Morrocco, the United Arab Emirates, and some other countries, the Shâfi‘î School, which is the official school in Indonesia and some other countries, the Ḥanbalî School, the official school in Saudi Arabia, and some other countries, and finally the Ja’farî School, which is the official school especially in Iran. For comparison between schools, this work has benefitted from some major works on Islâmic law. These works include: M. Zarqa, Al-Fıqh al-İslâmî Fî Thawbih al-Jadîd, c. I-II, Dimaşk 1395/1975; ‘abd al-Rahman al-Jaziri, Al-Fiqh ‘ala al-maḏâhib al-arba‘a, Cairo, 1969; Al-Shahid al Thani (Zayn al-Din Muḥammad ibn ‘Ali al–Jab’i al-‘Amili [d. 965/1558]), Al-Rawdat al-bahiyya fi sharh al-lum‘at al-Dimashqiyya, Beirut, 1967; Abdullah ibn Ahmad ibn Qudâmah al-M’aqdisî, Al-Muqni‘, Cairo, 2005; Ḫalil bin Isḥaq, Al-Tawdîh Sharhu Muḫtasar ibn al-Hâjib, Casablanca, 2012. Some comparative works have also been of benefit. These include: Imran Ahsan Ḫan Nyazee, Outlines of Muslim Personal Law, Advanced Legal Studies Institute, Islâmabad, Pakistan, 2011; Chibli Malla, “Identity and Community Rights Islâmic Family Law: Variations on State,” in Islâmic Family Law, edited by Chibli Mallat & Jane Connors, Graham & Trotman Limited, London 1993; Ahmad Nasir, The Status of Women under Islâmic Law and Modern Islâmic Legislation, Brill, Leiden and An Introduction to the Law of Obligations of Afghanistan, edited by Trevor Kempner, Andrew Lawrence, and Ryan Nelson, Stanford Law School, (PDF). We should not forget some official or semi-official legal codes in Muslim countries that are completely based on Sharî‘ah. For example, Muḥammad Qadri Pasha’a (1306/1889), Murshid al-Hayrân (Guide for the Perplexed), which consists of 1,045 articles; Al-‘Adl Wal Insâf Fi Hall Mushkilât al-Awqâf (Justice and Equity in Solving the Problems of Endowments), which consists of 343 articles; and Al-Aḥkâm al-Shar‘iyyah Fi al-Aḥwâl al-Shaḫṣiyyah (Legal Rulings on Personal Status Law), which consists of 647 articles; Morroccan Family Law (Mudawwanah); The Egyptian Civil Code was written in 1949, whose primary author was Abdel-Razzak al-Sanhuri, who was assisted by Dean Edouard Lambert of the University of Lille; The Egyptian Civil Code has been the source of law and inspiration for numerous other Middle Eastern jurisdictions, including the pre-dictatorship kingdoms of Libya, Jordan, and Iraq (both drafted by Al-Sanhuri himself and a team of native jurists under his guidance), Bahrain, as well as Qatar (the last two merely inspired by his notions) and the commercial code of Kuwait (drafted by Al-Sanhuri); Pakistan Muslim Family Law Ordinance 1961. This book is divided into seven chapters: 1) personal law, 2) family law, 3) inheritance law, 4) obligations and contract Law, 5) property law, 6) commercial law, 7) international private law. We repeat again that we have preferred to write what Muslim jurists (fuqahâ) have argued is how the Qur’an and the Sunnah should be interpreted. Our success will be measured by our ability to correctly reproduce what existed in Islâmic sources. Every human enterprises falls short; we are ready to perfect our study with the help of contributions by readers and constructive criticism. I would like to thank all those who read this book and contribute constructively to it. I am thankful to God Who enabled me to complete this book.