Sharia law....

[Violet_Crumble]

I'm pretty sure a lot of people in Western countries use the term with an extremely negative connotation, and I was wondering if it was one of those terms like jihad and fatwa, where in the West it takes on a different meaning to what it actually means. My understanding was that Sharia law in some cases can provide more civil rights to women than secular law, but over a long period of time has been enforced by men who interpret the Qu'ran in a patriarchal way. Also, can it co-exist with existing secular laws? I thought that in some countries, secular and Sharia law do co-exist and people can choose which system they use. Am I on the right track? I'd like to learn more about it, but don't really know where to start...

Violet...

[PsychoDad]

1. You've got it.

You have a very good understanding of it.

Indeed, the word Sharia has been used like Jihad and Fatwah to elicit what I believe has become a conditioned and desired response in western society.

But just what is Sharia

When Muhammad (peace be upon him) relocated to Medina in 622, after twelve years of revelation in Mecca, he quickly found himself with a large community of believers. At this point, the nature of Quranic revelation changed dramatically, it became less concerned with the nature of God and the human relationship to God and more concerned with social and individual duties and rights. This focus on society and law is an integral part of Islam as a religion. The combined set of individual and social duties prescribed on every believer by the Islamic faith is Sharia or Shari'ah (or any number of variant spellings).

A Muslim's life is governed by Sharia, from calculating our prayer times, rules for sighting the moon for the start of Ramadan, to what we can and cannot eat. Sharia law comes from a combination of sources including the Quran - the Muslim holy book, the Hadith - the sayings and conduct of the prophet Mohammad (peace be upon him), and fatwas - the rulings and opinions of Islamic scholars over the centuries.

The Sharia was codified in the eighth and ninth centuries, many decades after the death of Muhammad, in order to produce legal texts for legislation and jurisprudence in the growing Islamic bureaucracies. The Sharia is actually divided into four separate traditions named after the schools of jurisprudence (madhabs) that arose in the codification of the Shari'ah. (there has never been just "one" Sharia or interpretation) These four different schools (there used to be 8) vary in details but not really in larger matters or organization. These four madhabs have since the tenth century divided Islamic society according to which version or mixture of the Sharia a region chooses to follow. The four madhabs and the regions currently dominated by each one are:

Maliki: named after its founder, Malik ibn Anas (died 795); this sacred law currently dominates in North Africa.

Shafi'i: named after its founder, ash-Shafi'i (died 820); this is the sacred law prevalent in Egypt.

Hanafi: founded by Abu Hanifah (died 767); the Shari'ah of Turkey and Pakistan (and the Ottoman and Mughal empires).

Hanbali: named after its founder, Ahmad ibn Hanbal (died 855); the Shari'ah of some areas in eastern Asia.

In some places, like the U.S., Most Muslims follow a mixture of the above schools. Sometimes the rulings from a particular school is impractical or undesired, so we find a ruling or fatwah that works for us.

While every Islamic society follows one or more of these four versions of the Sharia, it is recognized that human affairs are manifold and constantly changing. In order to address the relationship between Sharia and the ever changing world of human life, a special group of people came to be regarded as experts in the Qur'an and in Sharia: the 'ulama, or "religious scholars." To be sure, the 'ulama formed in the decades following the death of Muhammad; in the Abassid dynasty of the eight and ninth centuries, however, these religious scholars became government functionaries whose specific task was to interpret the Sharia . Until the twentieth century, the 'ulama was a vital part of all Islamic government. Since all Islamic society was to be founded on the the laws of Sharia, the 'ulama had special functions in legislation, adjudication, and interpreting the law.

The main purpose of Sharia is to realize and secure the general good or interests (masaalih) of the people by promoting their welfare as individuals and as a collective body and keeping harm and injury away from them. This it seeks to do, in order of priority, by:

Duruuriyaat. guaranteeing their ‘vital needs’. The right to Freedom of Conscience, The right to Life, The Right to free expression and thought, The right of Honor and the Right to own and be secure in your Property

Haajiyaat. Seeing to their ‘requirements’. To provide ease in case of difficulty and which eliminate or reduce hardship from people’s lives. Welfare, Education, Health care, etc.

Tahsiiniyaat. Allowing for ‘betterment’, enhancement or improvements in the quality of their life. Laws relating to the protection of the Environment, Cleanliness, Improvement to the self and society beyond the first two categories.

As you can see, Sharia was meant to be a living and evolving legal system. There in nothing in Sharia that is innately incompatible with the ideals of our own Constitution or Democracy. Sadly, most "Muslim" countries adhere to the word and spirit of Sharia as well as G.W.Bush adheres to the U.S. Constitution.

It's hard to cover the entire spectrum of Sharia in just a post :) Much like attempting to discuss the American legal system.

Because there is no single "Sharia" or interpretation, articles and opinions will differ.

Here's some info from a BBC article.
http://www.bbc.co.uk/religion/religions/islam/beliefs/sharia/
http://www.bbc.co.uk/religion/religions/islam/beliefs/sharia/clearpath_intro.shtml

Some other links
http://en.wikipedia.org/wiki/Shari'ah
http://www.islamonline.net/english/introducingislam/Individual/article08.SHTML
http://www.shariah.net/
http://www.youngmuslims.ca/online_library/books/shariah_the_way_to_justice/
http://www.shariah-institute.org/index.php
http://www.jamiat.org.za/isinfo/sharia.html

Good to see you again Violet :hi: Hopes this helps. If you have anymore questions, please feel free to ask. I will do my best to answer.

Peace

[PsychoDad]

2. Speaking of Sharia

Here is a Sharia Declaration of Human Rights as guranteed under Islam. Take a look and see what you think of Sharia after you read this.

Universal Islamic Declaration of Human Rights

21 Dhul Qaidah 1401 19 September 1981

This is a declaration for mankind, a guidance and instruction to those who fear God.
(Al Qur'an, Al-Imran 3:138)

Foreword

Islam gave to mankind an ideal code of human rights fourteen centuries ago. These rights aim at conferring honour and dignity on mankind and eliminating exploitation, oppression and injustice.

Human rights in Islam are firmly rooted in the belief that God, and God alone, is the Law Giver and the Source of all human rights. Due to their Divine origin, no ruler, government, assembly or authority can curtail or violate in any way the human rights conferred by God, nor can they be surrendered.

Human rights in Islam are an integral part of the overall Islamic order and it is obligatory on all Muslim governments and organs of society to implement them in letter and in spirit within the framework of that order.

It is unfortunate that human rights are being trampled upon with impunity in many countries of the world, including some Muslim countries. Such violations are a matter of serious concern and are arousing the conscience of more and more people throughout the world.

I sincerely hope that this Declaration of Human Rights will give a powerful impetus to the Muslim peoples to stand firm and defend resolutely and courageously the rights conferred on them by God.

This Declaration of Human Rights is the second fundamental document proclaimed by the Islamic Council to mark the beginning of the 15th Century of the Islamic era, the first being the Universal Islamic Declaration announced at the International Conference on The Prophet Muhammad (peace and blessings be upon him) and his Message, held in London from 12 to 15 April 1980.

The Universal Islamic Declaration of Human Rights is based on the Qur'an and the Sunnah and has been compiled by eminent Muslim scholars, jurists and representatives of Islamic movements and thought. May God reward them all for their efforts and guide us along the right path.



Paris 21 Dhul Qaidah 1401 Salem Azzam
19th September 1981 Secretary General



O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all aware.
(Al Qur'an, Al-Hujurat 49:13)



Preamble

WHEREAS the age-old human aspiration for a just world order wherein people could live, develop and prosper in an environment free from fear, oppression, exploitation and deprivation, remains largely unfulfilled;

WHEREAS the Divine Mercy unto mankind reflected in its having been endowed with super-abundant economic sustenance is being wasted, or unfairly or unjustly withheld from the inhabitants of the earth;

WHEREAS Allah (God) has given mankind through His revelations in the Holy Qur'an and the Sunnah of His Blessed Prophet Muhammad an abiding legal and moral framework within which to establish and regulate human institutions and relationships;

WHEREAS the human rights decreed by the Divine Law aim at conferring dignity and honour on mankind and are designed to eliminate oppression and injustice;

WHEREAS by virtue of their Divine source and sanction these rights can neither be curtailed, abrogated or disregarded by authorities, assemblies or other institutions, nor can they be surrendered or alienated;

Therefore we, as Muslims, who believe

a) in God, the Beneficent and Merciful, the Creator, the Sustainer, the Sovereign, the sole Guide of mankind and the Source of all Law;

b) in the Vicegerency (Khilafah) of man who has been created to fulfill the Will of God on earth;

c) in the wisdom of Divine guidance brought by the Prophets, whose mission found its culmination in the final Divine message that was conveyed by the Prophet Muhammad (Peace be upon him) to all mankind;

d) that rationality by itself without the light of revelation from God can neither be a sure guide in the affairs of mankind nor provide spiritual nourishment to the human soul, and, knowing that the teachings of Islam represent the quintessence of Divine guidance in its final and perfect form, feel duty-bound to remind man of the high status and dignity bestowed on him by God;

e) in inviting all mankind to the message of Islam;

f) that by the terms of our primeval covenant with God our duties and obligations have priority over our rights, and that each one of us is under a bounden duty to spread the teachings of Islam by word, deed, and indeed in all gentle ways, and to make them effective not only in our individual lives but also in the society around us;

g) in our obligation to establish an Islamic order:

i) wherein all human beings shall be equal and none shall enjoy a privilege or suffer a disadvantage or discrimination by reason of race, colour, sex, origin or language;

ii) wherein all human beings are born free;

iii) wherein slavery and forced labour are abhorred;

iv) wherein conditions shall be established such that the institution of family shall be preserved, protected and honoured as the basis of all social life;

v) wherein the rulers and the ruled alike are subject to, and equal before, the Law;

vi) wherein obedience shall be rendered only to those commands that are in consonance with the Law;

vii) wherein all worldly power shall be considered as a sacred trust, to be exercised within the limits prescribed by the Law and in a manner approved by it, and with due regard for the priorities fixed by it;

viii) wherein all economic resources shall be treated as Divine blessings bestowed upon mankind, to be enjoyed by all in accordance with the rules and the values set out in the Qur’an and the Sunnah;

ix) wherein all public affairs shall be determined and conducted, and the authority to administer them shall be exercised after mutual consultation (Shura) between the believers qualified to contribute to a decision which would accord well with the Law and the public good;

x) wherein everyone shall undertake obligations proportionate to his capacity and shall be held responsible pro rata for his deeds;

xi) wherein everyone shall, in case of an infringement of his rights, be assured of appropriate remedial measures in accordance with the Law;

xii) wherein no one shall be deprived of the rights assured to him by the Law except by its authority and to the extent permitted by it;

xiii) wherein every individual shall have the right to bring legal action against anyone who commits a crime against society as a whole or against any of its members;

xiv) wherein every effort shall be made to

(a) secure unto mankind deliverance from every type of exploitation, injustice and oppression,

(b) ensure to everyone security, dignity and liberty in terms set out and by methods approved and within the limits set by the Law;

Do hereby, as servants of Allah and as members of the Universal Brotherhood of Islam, at the beginning of the Fifteenth Century of the Islamic Era, affirm our commitment to uphold the following inviolable and inalienable human rights that we consider are enjoined by Islam.

I Right to Life

a) Human life is sacred and inviolable and every effort shall be made to protect it. In particular no one shall be exposed to injury or death, except under the authority of the Law.

b) Just as in life, so also after death, the sanctity of a person's body shall be inviolable. It is the obligation of believers to see that a deceased person's body is handled with due solemnity.



II Right to Freedom

a) Man is born free. No inroads shall be made on his right to liberty except under the authority and in due process of the Law.

b) Every individual and every people has the inalienable right to freedom in all its forms¾ physical, cultural, economic and political — and shall be entitled to struggle by all available means against any infringement or abrogation of this right; and every oppressed individual or people has a legitimate claim to the support of other individuals and/or peoples in such a struggle.



III Right to Equality and Prohibition Against Impermissible Discrimination

a) All persons are equal before the Law and are entitled to equal opportunities and protection of the Law.

b) All persons shall be entitled to equal wage for equal work.

c ) No person shall be denied the opportunity to work or be discriminated against in any manner or exposed to greater physical risk by reason of religious belief, colour, race, origin, sex or language.



IV Right to Justice

a) Every person has the right to be treated in accordance with the Law, and only in accordance with the Law.

b) Every person has not only the right but also the obligation to protest against injustice; to recourse to remedies provided by the Law in respect of any unwarranted personal injury or loss; to self-defence against any charges that are preferred against him and to obtain fair adjudication before an independent judicial tribunal in any dispute with public authorities or any other person.

c) It is the right and duty of every person to defend the rights of any other person and the community in general (Hisbah).

d) No person shall be discriminated against while seeking to defend private and public rights.

e) It is the right and duty of every Muslim to refuse to obey any command which is contrary to the Law, no matter by whom it may be issued.



V Right to Fair Trial

a) No person shall be adjudged guilty of an offence and made liable to punishment except after proof of his guilt before an independent judicial tribunal.

b) No person shall be adjudged guilty except after a fair trial and after reasonable opportunity for defence has been provided to him.

c) Punishment shall be awarded in accordance with the Law, in proportion to the seriousness of the offence and with due consideration of the circumstances under which it was committed.

d) No act shall be considered a crime unless it is stipulated as such in the clear wording of the Law.

e) Every individual is responsible for his actions. Responsibility for a crime cannot be vicariously extended to other members of his family or group, who are not otherwise directly or indirectly involved in the commission of the crime in question.



VI Right to Protection Against Abuse of Power

Every person has the right to protection against harassment by official agencies. He is not liable to account for himself except for making a defence to the charges made against him or where he is found in a situation wherein a question regarding suspicion of his involvement in a crime could be reasonably raised



VII Right to Protection Against Torture

No person shall be subjected to torture in mind or body, or degraded, or threatened with injury either to himself or to anyone related to or held dear by him, or forcibly made to confess to the commission of a crime, or forced to consent to an act which is injurious to his interests.



VIII Right to Protection of Honour and Reputation

Every person has the right to protect his honour and reputation against calumnies, groundless charges or deliberate attempts at defamation and blackmail.



IX Right to Asylum

a) Every persecuted or oppressed person has the right to seek refuge and asylum. This right is guaranteed to every human being irrespective of race, religion, colour and sex.

b) Al Masjid Al Haram (the sacred house of Allah) in Mecca is a sanctuary for all Muslims.

X Rights of Minorities

a) The Qur'anic principle "There is no compulsion in religion" shall govern the religious rights of non-Muslim minorities.

b) In a Muslim country religious minorities shall have the choice to be governed in respect of their civil and personal matters by Islamic Law, or by their own laws.



XI Right and Obligation to Participate in the Conduct and Management of Public Affairs

a) Subject to the Law, every individual in the community (Ummah) is entitled to assume public office.

b) Process of free consultation (Shura) is the basis of the administrative relationship between the government and the people. People also have the right to choose and remove their rulers in accordance with this principle.



XII Right to Freedom of Belief, Thought and Speech

a) Every person has the right to express his thoughts and beliefs so long as he remains within the limits prescribed by the Law. No one, however, is entitled to disseminate falsehood or to circulate reports which may outrage public decency, or to indulge in slander, innuendo or to cast defamatory aspersions on other persons.

b) Pursuit of knowledge and search after truth is not only a right but a duty of every Muslim.

c) It is the right and duty of every Muslim to protest and strive (within the limits set out by the Law) against oppression even if it involves challenging the highest authority in the state.

d) There shall be no bar on the dissemination of information provided it does not endanger the security of the society or the state and is confined within the limits imposed by the Law.

e) No one shall hold in contempt or ridicule the religious beliefs of others or incite public hostility against them; respect for the religious feelings of others is obligatory on all Muslims.



XIII Right to Freedom of Religion

Every person has the right to freedom of conscience and worship in accordance with his religious beliefs.



XIV Right to Free Association

a) Every person is entitled to participate individually and collectively in the religious, social, cultural and political life of his community and to establish institutions and agencies meant to enjoin what is right (ma'roof) and to prevent what is wrong (munkar).

b) Every person is entitled to strive for the establishment of institutions whereunder an enjoyment of these rights would be made possible. Collectively, the community is obliged to establish conditions so as to allow its members full development of their personalities.



XV The Economic Order and the Rights Evolving Therefrom

a) In their economic pursuits, all persons are entitled to the full benefits of nature and all its resources. These are blessings bestowed by God for the benefit of mankind as a whole.

b) All human beings are entitled to earn their living according to the Law.

c) Every person is entitled to own property individually or in association with others. State ownership of certain economic resources in the public interest is legitimate.

d) The poor have the right to a prescribed share in the wealth of the rich, as fixed by Zakah, levied and collected in accordance with the Law.

e) All means of production shall be utilised in the interest of the community (Ummah) as a whole, and may not be neglected or misused.

f) In order to promote the development of a balanced economy and to protect society from exploitation, Islamic Law forbids monopolies, unreasonable restrictive trade practices, usury, the use of coercion in the making of contracts and the publication of misleading advertisements.

g) All economic activities are permitted provided they are not detrimental to the interests of the community(Ummah) and do not violate Islamic laws and values.



XVI Right to Protection of Property

No property may be expropriated except in the public interest and on payment of fair and adequate compensation.



XVII Status and Dignity of Workers

Islam honours work and the worker and enjoins Muslims not only to treat the worker justly but also generously. He is not only to be paid his earned wages promptly, but is also entitled to adequate rest and leisure.

XVIII Right to Social Security

Every person has the right to food, shelter, clothing, education and medical care consistent with the resources of the community. This obligation of the community extends in particular to all individuals who cannot take care of themselves due to some temporary or permanent disability.



XIX Right to Found a Family and Related Matters

a) Every person is entitled to marry, to found a family and to bring up children in conformity with his religion, traditions and culture. Every spouse is entitled to such rights and privileges and carries such obligations as are stipulated by the Law.

b) Each of the partners in a marriage is entitled to respect and consideration from the other.

c) Every husband is obligated to maintain his wife and children according to his means.

d) Every child has the right to be maintained and properly brought up by its parents, it being forbidden that children are made to work at an early age or that any burden is put on them which would arrest or harm their natural development.

e) If parents are for some reason unable to discharge their obligations towards a child it becomes the responsibility of the community to fulfill these obligations at public expense.

f) Every person is entitled to material support, as well as care and protection, from his family during his childhood, old age or incapacity. Parents are entitled to material support as well as care and protection from their children.

g) Motherhood is entitled to special respect, care and assistance on the part of the family and the public organs of the community (Ummah).

h) Within the family, men and women are to share in their obligations and responsibilities according to their sex, their natural endowments, talents and inclinations, bearing in mind their common responsibilities toward their progeny and their relatives.

i) No person may be married against his or her will, or lose or suffer dimunition of legal personality on account of marriage.



XX Rights of Married Women

Every married woman is entitled to:

a) live in the house in which her husband lives;

b) receive the means necessary for maintaining a standard of living which is not inferior to that of her spouse, and, in the event of divorce, receive during the statutory period of waiting (iddah) means of maintenance commensurate with her husband's resources, for herself as well as for the children she nurses or keeps, irrespective of her own financial status, earnings, or property that she may hold in her own rights;

c) seek and obtain dissolution of marriage (Khul'a) in accordance with the terms of the Law. This right is in addition to her right to seek divorce through the courts.

d) inherit from her husband, her parents, her children and other relatives according to the Law;

e) strict confidentiality from her spouse, or ex-spouse if divorced, with regard to any information that he may have obtained about her, the disclosure of which could prove detrimental to her interests. A similar responsibility rests upon her in respect of her spouse or ex-spouse.







XXI Right to Education

a) Every person is entitled to receive education in accordance with his natural capabilities.

b) Every person is entitled to a free choice of profession and career and to the opportunity for the full development of his natural endowments.



XXII Right of Privacy

Every person is entitled to the protection of his privacy.



XXIII Right to Freedom of Movement and Residence

a) In view of the fact that the World of Islam is veritably Ummah Islamia, every Muslim shall have the right to freely move in and out of any Muslim country.

b) No one shall be forced to leave the country of his residence, or be arbitrarily deported therefrom without recourse to due process of Law.

Explanatory Notes

1 In the above formulation of Human Rights, unless the context provides otherwise:

a) the term 'person' refers to both the male and female sexes.

b) the term 'Law' denotes the Shari'ah, i.e. the totality of ordinances derived from the Qur'an and the Sunnah and any other laws that are deduced from these two sources by methods considered valid in Islamic jurisprudence.

2 Each one of the Human Rights enunciated in this declaration carries a corresponding duty.

3 In the exercise and enjoyment of the rights referred to above every person shall be subject only to such limitations as are enjoined by the Law for the purpose of securing the due recognition of, and respect for, the rights and the freedom of others and of meeting the just requirements of morality, public order and the general welfare of the Community (Ummah).

The Arabic text of this Declaration is the original.



Glossary of Arabic Terms

SUNNAH - The example or way of life of the Prophet (peace be upon him), embracing what he said, did or agreed to.

KHALIFAH - The vicegerency of man on earth or succession to the Prophet, transliterated into English as the Caliphate.

HISBAH- Public vigilance, an institution of the Islamic State enjoined to observe and facilitate the fulfillment of right norms of public behaviour. The "Hisbah" consists in public vigilance as well as an opportunity to private individuals to seek redress through it.

MA'ROOF - Good act.

MUNKAR - Reprehensible deed.

ZAKAH - The 'purifying' tax on wealth, one of the five pillars of Islam obligatory on Muslims.

'IDDAH - The waiting period of a widowed or divorced woman during which she is not to re-marry.

KHUL'A - Divorce a woman obtains at her own request.

UMMAH ISLAMIA - World Muslim community.

SHARI'AH - Islamic law.





References

Note: The Roman numerals refer to the topics in the text. The Arabic numerals refer to the Chapter and the Verse of the Qur'an, i.e. 5:32 means Chapter 5, Verse 32.

I 1 Qur'an Al-Maidah 5:32
2 Hadith narrated by Muslim, Abu Daud,Tirmidhi, Nasai
3 Hadith narrated by Bukhari

II 4 Hadith narrated by Bukhari, Muslim
5 Sayings of Caliph Umar
6 Qur'an As-Shura 42:41
7 Qur'an Al-Hajj 22:41

III 8 From the Prophet's address
9 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
10 From the address of Caliph Abu Bakr
11 From the Prophet's farewell address
12 Qur'an Al-Ahqaf 46:19
13 Hadith narrated by Ahmad
14 Qur'an Al-Mulk 67:15
15 Qur'an Al-Zalzalah 99:7-8

IV 16 Qur'an An-Nisa 4:59
17 Qur 'an Al-Maidah 5:49
18 Qur'an An-Nisa 4:148
19 Hadith narrated by Bukhari, Muslim, Tirmidhi
20 Hadith narrated by Bukhari, Muslim
2l Hadith narrated by Muslim, Abu Daud, Tirmdhi, Nasai
22 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
23 Hadith narrated by Abu Daud, Tirmidhi
24 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
25 Hadith narrated by Bukhari

V 26 Hadith narrated by Bukhari, Muslim
27 Qur'an Al-Isra 17:15
28 Qur'an Al-Ahzab 33:5
29 Qur'an Al-Hujurat 49:6
30 Qur’an An-Najm 53:28
31 Qur’an Al Baqarah 2:229
32 Hadith narrated by Al Baihaki, Hakim
33 Qur’an Al-Isra 17:15
34 Qur’an At-Tur 52:21
35 Qur'an Yusuf 12:79

VI 36 Qur'an Al Ahzab 33:58

VII 37 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
38 Hadith narrated by Ibn Majah

VIII 39 From the Prophet's farewell address
40 Qur'an Al-Hujurat 49:12
41 Qur'an Al-Hujurat 49:11

IX 42 Qur'an At-Tawba 9:6
43 Qur'an Al-Imran 3:97
44 Qur'an Al-Baqarah 2:125
45 Qur'an Al-Hajj 22:25

X 46 Qur’an Al Baqarah 2:256
47 Qur'an Al-Maidah 5:42
48 Qur'an Al-Maidah 5:43
49 Qur'an Al-Maidah 5:47

XI 50 Qur'an As-Shura 42:38
51 Hadith narated by Ahmad
52 From the address of Caliph Abu Bakr

XII 53 Qur'an Al-Ahzab 33:60-61
54 Qur'an Saba 34:46
55 Hadith narrated by Tirmidhi, Nasai
56 Qur'an An-Nisa 4:83
57 Qur'an Al-Anam 6:108

XIII 58 Qur'an Al Kafirun 109:6

XIV 59 Qur'an Yusuf 12:108
60 Qur'an Al-Imran 3:104
61 Qur'an Al-Maidah 5:2
62 Hadith narrated by Abu Daud, Tirmidhi,Nasai, Ibn Majah

XV 63 Qur'an Al-Maidah 5:120
64 Qur'an Al-Jathiyah 45:13
65 Qur'an Ash-Shuara 26:183
66 Qur'an Al-Isra 17:20
67 Qur'an Hud 11:6
68 Qur'an Al-Mulk 67:15
69 Qur'an An-Najm 53:48
70 Qur'an Al-Hashr 59:9
71 Qur'an Al-Maarij 70:24-25
72 Sayings of Caliph Abu Bakr
73 Hadith narrated by Bukhari, Muslim
74 Hadith narrated by Muslim
75 Hadith narrated by Muslim, Abu Daud,Tirmidhi, Nasai
76 Hadith narrated by Bukhari, Muslim, Abu Daud, Tirmidhi, Nasai
77 Qur'an Al-Mutaffifin 83:1-3
78 Hadith narrated by Muslim
79 Qur'an Al-Baqarah 2:275
80 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi, Nasai

XVI 81 Qur'an Al Baqarah 2:188
82 Hadith narrated by Bukhari
83 Hadith narrated by Muslim
84 Hadith narrated by Muslim, Tirmidhi

XVII 85 Qur'an At-Tawbah 9:105
86 Hadith narrated by Abu Yala¾ Majma Al Zawaid
87 Hadith narrated by Ibn Majah
88 Qur'an Al-Ahqaf 46:19
89 Qur'an At-Tawbah 9:105
90 Hadith narrated by Tabarani¾ Majma Al Zawaid
91 Hadith narrated by Bukhari

XVIII 92 Qur'an Al-Ahzab 33:6

XIX 93 Qur'an An-Nisa 4:1
94 Qur'an Al-Baqarah 2:228
95 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi, Nasai
96 Qur'an Ar-Rum 30:21
97 Qur'an At-Talaq 65:7
98 Qur'an Al-Isra 17:24
99 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi
100 Hadith narrated by Abu Daud
101 Hadith narrated by Bukhari, Muslim
102 Hadith narrated by Abu Daud, Tirmidhi
103 Hadith narrated by Ahmad, Abu Daud

XX 104 Qur'an At-Talaq 65:6
105 Qur'an An-Nisa 4:34
106 Qur'an At-Talaq 65:6
107 Qur'an AtTalaq 65:6
108 Qur'an Al-Baqarah 2:229
109 Qur'an An-Nisa 4:12
110 Qur'an Al-Baqarah 2:237

XXI 111 Qur'an Al-Isra 17:23-24
112 Hadith narrated by Ibn Majah
113 Qur'an Al-Imran 3:187
114 From the Prophet's farewell address
115 Hadith narrated by Bukhari, Muslim
116 Hadith narrated by Bukhari, Muslim,Abu Daud, Tirmidhi

XXII 117 Hadith narrated by Muslim
118 Qur'an Al-Hujurat 49:12
119 Hadith narrated by Abu Daud, Tirmidhi

XXIII 120 Qur'an Al-Mulk 67:15
121 Qur'an Al-Anam 6:11
122 Qur'an An-Nisa 4:97
123 Qur'an Al-Baqarah 2:217
124 Qur'an Al-Hashr 59:9

[Violet_Crumble]

3. Thanks heaps for all that info...

I'm going to go read those sites and start learning more on Sharia. Just on a glance, I'm going to get a lot more knowledge out of them than what's generally on offer upstairs in links, like a link to a Wikipedia talk section on Sharia where some redneck American was holding court with his ignorant views of what Sharia is...

I also read a really good essay on how progressive changes are being made to Islamic law. It sank like a rock in the forum I posted it in, but I thought it was worth reposting here:

'No matter how effective such institutions turn out to be, the fact remains that the new constitution makes sharia supreme in Iraq. If moderates hope to advance women's rights, therefore, they will have to do it within an Islamic framework.

Fortunately, there are good precedents for such a process. Morocco, for example, recently revised its personal-status code (moudawana) but claimed to be doing so on Islamic grounds. The reforms were the result of over a decade of pressure from progressive Moroccan nongovernmental organizations (NGOs), which pushed to raise the marriage age from 15 to 18, abolish polygamy, equalize the right to divorce, and give women the right to retain custody of their children. Such efforts were opposed by religious groups. But Morocco's modernizing young king, Muhammad VI (who claims to be a direct descendent of the Prophet), backed the reformers and appointed a committee to examine potential changes to the moudawana. In October 2003, he formally presented parliament with a set of sweeping revisions to the family law, defending the changes with copious references to the Koran. In fact, both religious and secular supporters of the reforms used the language of religion and Islamic jurisprudence to advocate gender equality, and despite conservative opposition, parliament approved the changes.

Indonesia provides another example of how progressive change can come from within Islam. A group called Fatayat, the women's wing of the country's largest grass-roots organization (known as Nahdlatul Ulama), now trains its members in Islamic fiqh (jurisprudence) so that they can hold their own in religious debates. An NGO known as P3M (the Indonesian Society for Pesantren and Community Development) also uses fiqh to encourage Indonesia's many pesantren (religious schools) to promote women's reproductive health and family planning. And Musdah Mulia, the chief researcher at Indonesia's Ministry of Religious Affairs, caused a sensation in 2004 by calling for important changes to sharia in areas such as marriage, polygamy, and the wearing of the hijab -- changes that she defended through meticulous references to Islamic jurisprudence. Her controversial recommendations have not yet been enacted, but they have sparked an important debate across Indonesian society that may eventually lead to significant changes.

An organization known as Women Living Under Muslim Laws (WLUML) provides another, transnational example of how women are pushing for change from within Islam. Founded in 1984 to oppose the harsh interpretation of sharia emerging in Algeria, WLUML functions by giving information on progressive Islamic systems around the world to local activists, who use the information to fight for greater freedoms. The network remains up and running today, providing women's groups around the world with powerful Islamic justifications for gender equality.'

http://www.foreignaffairs.org/20060101faessay85104-p30/isobel-coleman/women-islam-and-the-new-iraq.html

Violet...