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The fact that ımams are regarded as innocent in Shī'a has added a religious value to their words and practices. Thus, the narrations claimed to be from the imams constituted an important part of the 'adīth collection of the sect. The Shī'a scholars attribute the contradiction between the narrations to the taqıyyah made by the imams to protect themselves and their followers. Accordingly, it is claimed that the imams refrained from speaking the main view of the sect in order not to be identified in the society and gave fatwas in agreement with the opinion of 'āmmah, which is present in the society. As a natural result of this situation, it brings the practice of resolving the contradiction seen in the narrations by presenting it to 'āmmah. In conclusion, the Shī'a scholars mention this rule as the criterion of preference in case of contradiction of the narrations, based on the narrations that the one which is approved to 'âmmah should be abandoned in the context of dismissal, that the narration that does not comply with 'āmmah is the true view of the sect and the truth is in the one against 'āmmah. This practice, which exists in theory, its application in practice and its role in eliminating the contradiction between narrations is a matter of discussion. Accordingly, the article will examine the foundations of this application and examine its practical equivalence by examining the taqıyyah-contradiction relationship. [ABSTRACT FROM AUTHOR]

Third: if the sperm of the husband is taken and used in the fertilization of a woman, other than his wife, and after that the fertilized ovum is placed in the uterus of the wife of the sperm owner, in case the wife of the sperm owner does not produce ova. About the Second Question Fertilization of the wife by the sperm of a man other than her husband - either because the husband does not have sperm or in case he has sperm but it is defective- is prohibited in shari ah due to what the process will lead to in terms of confusion of lineages and also attribution of a child to a father whose sperm was not used in its creation. It is permissible to extract the ovum of the wife that cannot conceive (naturally) and to fertilize it by the sperm of her husband externally (in vitro) and to return it after fertilization to the uterus of the same wife - without replacement of the sperm of her husband by or mixing it with the sperm of another man or animal - for a medical reason and following the advice of a competent and experienced physician to pursue this method. Second: if the sperm of a man, other than the husband, is taken and used in the fertilization of the ovum of the wife whose husband does not have sperm or in case his sperm cannot be used to achieve fertilization. [Extracted from the article]

Fatwa collections with their rich content on the social, cultural, economic, political and religious life of the period to which they belong are among the primary sources for researchers from many disciplines. This study aims to question the authorship of an essential fatwa collection known as Fetâvâ-yı Abdürrahîm in the literature. For this reason, it examines the manuscript copies of the related fatwa collections, namely Fetâvâ-yı Minkârizâde, Fetâvâ-yı Atâullah and Fetâvâ-yı Abdürrahîm, and compares their content. As a result, it demonstrates that the fatwas in Fetâvâ-yı Abdürrahîm belongs to Minkârizâde Yahya Efendi (d. 1088/1678). Fatwa collections are composed mainly by fetvâhâne officials or students, unlike books by authors. Thus, fatwa collections are sometimes attributed to the person who compiled it, not the Sheikh al-Islam who issued the fatwa. When Fatwas were gathered into a collection they were arranged systematically according to the classical fiqh. In some fatwa collections, nuquls of fatwas are also included, which means that the sources of fatwas of other fiqh books are indicated. Minkârizâde Yahya Efendi occupied the position of Sheikh al-Islam for more than eleven years in the 17th century. Menteşzâde Abdürrahim Efendi (d. 1128/1716) was one of the students of Minkârizâde Yahya Efendi and also served as Sheikh al-Islam for a year, forty-two years after his teacher. Abdürrahim Efendi classified the fatwas of Yahya Efendi according to the chapters found in the fiqh books. This new classification was called Fetâvâ-yı Abdürrahîm. Initially, it was known that Fetâvâ-yı Abdürrahîm was a work that compiled the fatwas of Minkârizâde Yahya Efendi; however, this information was later forgotten, and Fetâvâ-yı Abdürrahîm was accepted as a collection containing the fatwas given during the time of Abdürrahim Efendi. This inaccurate recognition in various studies has led to a half a century time-lapse and the problem of accurately examining the context of this period. [ABSTRACT FROM AUTHOR]

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Third: if the sperm of the husband is taken and used in the fertilization of a woman, other than his wife, and after that the fertilized ovum is placed in the uterus of the wife of the sperm owner, in case the wife of the sperm owner does not produce ova. About the Second Question Fertilization of the wife by the sperm of a man other than her husband - either because the husband does not have sperm or in case he has sperm but it is defective- is prohibited in shari ah due to what the process will lead to in terms of confusion of lineages and also attribution of a child to a father whose sperm was not used in its creation. It is permissible to extract the ovum of the wife that cannot conceive (naturally) and to fertilize it by the sperm of her husband externally (in vitro) and to return it after fertilization to the uterus of the same wife - without replacement of the sperm of her husband by or mixing it with the sperm of another man or animal - for a medical reason and following the advice of a competent and experienced physician to pursue this method. Second: if the sperm of a man, other than the husband, is taken and used in the fertilization of the ovum of the wife whose husband does not have sperm or in case his sperm cannot be used to achieve fertilization. [Extracted from the article]

Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The existence of a fatwa and a mufti is essential for an Islamic society. This is because the sources and texts of Islamic jurisprudence are limited, while the problems faced by Muslims are increasing day by day. Therefore, it is the responsibility of a Mufti to inform the people about new issues in the light of the Shari'ah rules. On the other hand, one of the attributes that a mufti must possess is that he should be fully aware of the conditions and revolutions of the time, because it is an established principle that there is always a chance to make a change in Fatwa in accordance with the change in time, place and circumstances. It is important to clarify here that all the provisions of the Shari'ah are not changeable. Rather, it refers only to those rules which are changeable and not prescribed by Quran and Hadith. Therefore, it is necessary to figure out the principles and limits under which the fatwa may be changed. How the mujtahids of the first century faced this problem, what are the rules and regulations that must be observed while changing fatwa and who has the authority and why? The following article attempts to answer these questions. [ABSTRACT FROM AUTHOR]

The Quran and the Sunnah are accepted (by the Muslims) as the primary sources of guidance for humanity. Either of them serves as a basis for Islamic Jurisprudence. Islamic Jurisprudence is described as the human understanding, premised on a set of principles, of the ruling of God revealed in Quran u Sunnah. Identically, Fatwa (unbinding legal opinion) and Ifta (the act of issuing fatwa) are also rendered as a means to convey the rulings of Sharia. A mufti (fatwa_giver) is supposed to elucidate the God`s rulings on inquiry presented to him by the mustafti (fatwa_seeker), aimed at guiding them towards the commandments of God. The Jurists of Islam ought to be credited for their diligent and painstaking efforts in the subject of Islamic Jurisprudence. They have, evidently, added a voluminous collection of book of Fatwa in the treasury of Jurisprudence of Islam. Along the same vein, one such great contribution is entitled as Fatawa e Iqraria.Qazi Iqrar Ud din Chitrali rahimahullah is attributed to have compiled the collection of fatawa, in manuscript, containing 715 pages, almost 110 years ago.The cited manuscript, reasonably, deserves the research scholars to delve it. [ABSTRACT FROM AUTHOR]

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The United Arab Emirates (UAE) proposes “peaceful” religious discourse by supporting religious scholars such as Hamza Yusuf and Abdallah bin Bayyah and institutions such as the Forum for Promoting Peace in Muslim Societies and the Emirates Fatwa Council. The UAE has attempted to present itself as promoting a moderate form of Islam to counter political Islam. This study is based on data from religious verdicts (fatwās), speeches, and conference records of these scholars and institutions. The main point of the research is to show to what extent providing additional support to recently established religious institutions and emerging scholars is used as soft power to promote the UAE’s version of Islam and present the UAE as a moderate and tolerant country. Applying critical discourse analysis, the study aims to uncover the existing connection between emerging religiopolitical discourse and UAE-based legal verdicts of scholars (ulamā) and the organizations that they initiated. This study further argues that “moderate Islam” and “tolerance”, used as religious soft power, are other tools that the UAE has applied in line with expectations for influence and power-seeking based on small state theory.

This research deals with the curative prevention of the dangerous disease, Corona, and presents a brief presentation of the definition of the terms of the epidemic in Islamic jurisprudence and the glorious Sharia approach in preventing it. Then, it is concerned with then knowledge of the provisions regarding epidemics according to the noble narrations and hadiths and an overview of the epidemic of the Corona era from the beginning of its spread to the salvation of it in addition to the most important fatwas of Muslim scholars and religious references. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The issue of inconsistency between the narration and the fatwa is one of the well-known issues among the fundamentalists and the jurists, and it is one of the investigations of the Sunnah according to the fundamentalists, and on which several issues are built, and it is one of the reasons for the differences of the jurists. This is a disagreement, based on the fact that the lesson is based on his narration, as he performed what he narrated, or transmitted what he memorized, then after that he may know that this hadith that he narrated has been abrogated, or he does not have to act, or perhaps he may forget what he narrated, so he issued a fatwa with his diligence, on Contrary to what he narrated, or that his fatwas may have been before his narration, and all these matters are a matter of disagreement among the fundamentalists. Therefore, the well-known dispute arose, which is: the lesson is what he narrated, or what he did, and it seems to me: The issues that the people of the origins mention represent this issue, They may be few, but the one who follows the opinions of the jurists, their words, and the explanations of the hadith, and the guidance they gave to this issue, will find more than that, and I was able, by the grace of God Almighty, to collect twelve practical issues of this venerable fundamentalist rule, then I discussed the jurisprudential issues., a comparative, non-lengthy study, because the goal is to highlight the extent of interrelationship between the fundamentalist rule and its jurisprudential applications. [ABSTRACT FROM AUTHOR]

This contribution investigates the link between clientelism and intra-religious rivalry in post-conflict Aceh, Indonesia, through a sectarianisation thesis lens. Instead of utilising a theological approach or a primordialist perspective, this contribution analyses how contextual political drivers such as clientelism can serve as an alternative approach to comprehending intra-religious rivalry. I examine how the practices associated with clientelism contribute to sectarian rivalry by focusing on religious authority contestation in Aceh. This contribution argues that in Aceh's sharia (Islamic law) ecosystem, dominance within the official council of ulama (Islamic religious leaders) conveys the status of religious authority that, critically, confers access to state resources in both the political and economic spheres. In this context, discriminatory fatwas (legal opinion) and intolerant actions by the traditionalists directed against minority religious groups such as the Salafi community serve as essential tools in maintaining the status of religious authority. These actions are intertwined with state-based clientelism, as is seen in the allocation of funds for traditionalist-based Islamic boarding schools (dayah). The traditionalist ulama therefore have a keen interest in defending their status as religious authorities, as it secures their privileged access to state patronage. [ABSTRACT FROM AUTHOR]

In the Qur'an and the prophetic sunnah, the provisions made are mostly general and absolute, the difficulty of obtaining a provision from them, necessitated the methodology of obtaining religious judgments called ijtihad. In the formation of the Islamic fiqh, Aisha has an exceptional position. Her abilities and opportunities provided the basis for elaborating on religious principles. Aisha became a distinguished person in Islamic sciences because she witnessed coming of the revelation, observed the causes of hadiths, and her room was adjacent to the Masjid an-Nabawi. Aisha has played an important role in the elimination of the principles and provisions that will constitute the basis for muslims in the understanding and interpretation of religion, and personal and social life of them as well. Aisha is an important woman jurist in explaining and determining the scope of the religious decree in the Book and the sunnah, with the fatwas she gave. In this study, which examines the jurisprudential narrations of Aisha, the importance of fiqh will be mentioned first. Although Aisha, her life, hadiths and commentaries about the science of tafsir was presented already, related to her jurisprudential aspect and the narrations about fiqh have not been studied much. In this study, the goal will be tried to determine the place of Aisha both in the science of fiqh and the methods that she used as a faqih. In addition, It will be mentioned how some fiqh narratives transferred from Aisha were evaluated in the sources of fiqh, Ahmad b. Hanbal's Musnad as an example. For this kind of narrations constitute the main theme of the debates in the jurisprudence. On the other hand, it is very important to determine in which jurisprudential framework the fiqh narrations of Aisha are dealt with in fiqh sources in terms of showing how the narrations were understood and interpreted in the subsequent periods. [ABSTRACT FROM AUTHOR]

In this article, classifications about the ranks of mujtahids are mentioned. Some evaluations have been made on these classifications. Qualitative research method was used in the study. The obtained findings were evaluated and classified under appropriate titles. It is seen that among hundreds of thousands of companions, those who give fatwas are only about one hundred. Fatwas given by most of them do not exceed one or a few. It is known that some of these fatwas are conveyance about a subject. In other words, some of them do not have a real fatwa. It is understood that the companions who do ijtihad in real terms are limited. It was reported that about ten of them were intensely occupied with fatwa and ijtihad. In this context, it should be easily stated that the majority of companions are far from the rank of ijtihad. The same is true for the tābi’in and next generation. Considering the fact that not every one of the scholars in the mujtahid period is at the mujtahid level will be useful in terms of understanding the subject. In some studies on our subject of study in our country, the classification of Hanafis has generally been mentioned. Sometimes the classification of faqih jurists was mentioned. However, the classifications of Malikî and Hanbali faqihs were not mentioned. For this reason, the ranks of four sect mujtahids have been examined in our study. The first classification in the Hanafi sect is belong to the scholar Kemalpaşazâde. Ibn Abidîn and Ömer Nasuhi Bilmen recorded his classification as it is. In this respect, the classification recorded by Ibn Abidin and Bilmen was not mentioned separately. [ABSTRACT FROM AUTHOR]

This study offers new insights into how the cognitive–semantic analysis of adjectival deontic modality in the mediatised 'fatwa' register can be methodologically enhanced at both quantitative and qualitative levels. Drawing on the force-dynamics model originated by Talmy (1981, 1988) and developed by Sweetser (1990), the adjectivally modal expressions of obligation and permission have been investigated in an electronic corpus of fatwas (353,293 words in 1,440 texts). The research data is manipulated by the Wmatrix (Rayson, 2003) corpus tool with a view to calculating the relevant modal keywords and generating their concordances; further, the interactive register analysis of the tenor in the fatwa discourse is provided in a way that (i) facilitates the concordance reading of the adjectival keywords of deontic modality, and (ii) examines the force dynamics underlying these adjectival keywords in terms of their modally interactive meanings. The study has reached three main findings. First, in the specialised corpus of electronic fatwas there are five keywords of adjectival deontic modality: obligatory, obliged, permissible, impermissible and forbidden. Second, the force dynamics of obligatory, obliged and permissible reveals enacting positive-compulsion with attitudinal variations of objective and subjective meanings towards real-world content (themes) and participants (questioner and questionee) in the mediatised register of the fatwa. Third, complementary to the second, the force dynamics of impermissible and forbidden reveals a set of debarring negative-restriction barriers of various forms, namely personal, collective, generic and topical, in the same fatwa register. [ABSTRACT FROM AUTHOR]

This article explores the tensions of Islamic governance in contemporary Iran by examining the convergence of Islamic law with modern practices of governance. One key contention with contemporary statehood this political project is trying to reconcile is how to re-embed religious norms in the secularized political sphere. I assert that the political and legal practices for re-embedding these norms indicate an epistemic shift in the modes of legitimation within Muslim political and legal tradition possibly leading to the formation of a new Islamic political orthodoxy. This exploration is based on information from ethnographic interviews conducted with the former President of the Islamic Republic of Iran (1989–1997), the late Akbar Hashemi Rafsanjani, and former Minister of Radio and Television (1981–1994) and the current member of the Expediency Council, Muhammad Rafsanjani. The article bases its argument by analyzing two variant forms of political practice. First, scrutinizing the fatwas of Ayatollah Khomeini that played a crucial role in influencing policy in the first decade of the Islamic Republic. Second, examining the adjudications of a conciliar governmental body (Majma-e Tashkhis-e Maslahat) formed a decade after the revolution to resolve the tensions associated with the implementation of Islamic law in this modern nation-state. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the Messenger of Allah, Muhammad bin Abdullah (pbuh), and all his family and companions. The topic (the impact of calamities and life changes on changing the fatwa in light of the Islamic law) is one of the topics that are important in our contemporary life which have emerged with the advancement in all fields, including the scientific and commercial, which the whole world is experiencing today, and it has a clear impact, positively or negatively, on individuals and peoples alike. Different fatwas have spread, with the civilizational progress that the world is experiencing, and the spread of modern means. Scholars in the Islamic world called for establishing Islamic- law controls and to get acquainted with the means to keep pace with the world regarding life changes and to consider calamities because the Islamic ruling is linked to its evidence, and revolves with its cause, and when the causes, reasons and requirements change, then this is another fact that has its own ruling that suits it. This research is an inductive study of the topic: (The impact of calamities and life changes on changing the fatwa in the light of Islamic law); we explained what is meant by that, and showed the most important reasons and the need to know the most important restrictions for calamities and variables. The concept of life changes, calamities, and fatwa changing, which is telling the rule of the legislator, is due to a number of reasons, including traditions, customs, jurisprudence of reality, and interests, therefor, rulings can be divided according to those who support the change in light of calamities and changes mentioned in [ABSTRACT FROM AUTHOR]

Modern life has changed and an unheard-of event has occurred, naturally witnessing a development and acceleration in matters that should clarify the fatwas. This prompted contemporary jurists to roll up their sleeves to bring things forward and to find legitimate solutions based on Sharia principles. Therefore, with the emergence of the Corona epidemic, which changed the face of many things in social, economic, moral and educational life, especially in social, economic, moral and educational life, the legal boards, organs and organizations in the Islamic world mobilized and increased their activities. Decisions, explanations and answers to the questions they took regarding the legitimate issues affecting the Corona disease have emerged. In this research article, fiqh fatwas related to the legal issues affected by Corona disease will be collected and presented by showing the effects of this disease on many issues such as social and their temporary handling in terms of fatwa. The time of the spread of this disease or the effect of keeping a distance between those who pray while praying in congregation, the licensing of some prayers, the suspension of hajj and umrah prayers or the decrease in the number of pilgrims and umrah pilgrims, the desirability of paying or speeding up some zakat and alms, the effect of this on the rights of family and kinship, Topics such as nursery and breastfeeding standards and its impact on financial transactions will be covered. We will touch on some of the fatwas and inspections that affect the change or temporary suspension of the provision until the end of the health change that occurred as a result of the emergence of Corona. It will achieve fruitful results demonstrating the validity of the Islamic Sharia for time-space and revealing that it is the sole criterion for dealing with the variables that arise in people's lives and livelihoods. [ABSTRACT FROM AUTHOR]

Religious discourse has a fundamental impact on sectarian violence, stability and sovereignty across the Gulf region. Amidst an increasingly volatile political and social situation, fatwas serve as a prominent factor in the behaviour and beliefs of individuals and groups across the Gulf. Fatwas have long been a source of great interest in religious studies and international law yet very little work has been undertaken in politics. This article aims to analyse the impact of fatwas from Shiʿi and Sunni clerics in the promotion of sectarian violence across Bahrain in the aftermath of the Arab Uprisings. In this article, it will be argued that religious discourse has a significant impact in determining the nature of the political relationship between the components of society in Bahrain. We argue that fatwas serve a key role in regulating life across the island and, in the aftermath of the 2011 uprisings, in facilitating sectarian violence. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Historical & Cultural Studies an Academic Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic system of maintenance is very helpful for living better life especially in case of separation among spouses. Unlike other systems, the liability in Muslim law arises only if the claimant is person of No Means. It is a mandatory thing for a Muslim man, to justify maintenance for her wife and do not give up this responsibility at all, even if she is rich woman. But in other cases, the obligation is not absolute and arises only if the claimant has no means or property for subsistence. The Muslim male is though under personal obligation to maintain his children and parents as in the case of Hindu Law, but unlike the case of wife and similarly as Hindu Law, the obligation is not absolute and depends on the financial condition of claimant, i.e. children and parents. If the children are financially independent, they cannot ask for maintenance. In same way, the responsibility for the maintenance of parents falls on one‟s shoulders, when parents are unable to meet their basic needs of life. The rules to provide and receive maintenance are very clear but somehow firm in nature. It is openly stated that, nobody should bear this obligation when there is a financial loss on their part. According to Islamic law, it can be said that, other than wife only those people can receive maintenance that are too young or too old to earn for themselves or those are unable to earn due to some disability and have no source of income. A person is eligible to receive maintenance in the most crucial conditions, like he/she has nothing to do other than begging and asking for money from others. The present paper is the Analytical study of women‟s right of maintenance in Islam and views of Mufti‟s of Pakistan, India and Egypt. [ABSTRACT FROM AUTHOR]

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The world has taken the shape of globalization due to the rapid development in modern times. Thanks to the proliferation of inventions, modern methods of trade have become the norm, which has given rise to an endless series of modern jurisprudential issues concerning trade and affairs. Many types of personal rights have become prevalent in modern times that have no real sensory existence, but their transactions through buying and selling in the market are common, such as turbans of houses and shops, specific trademarks, use of commercial licenses, rights Authorship and publication, sale of atmosphere, etc. One of these rights is "patent right". What is the Islamic and legal concept about this? Is it permissible to buy or sell it? This article attempts to draw a comparison between the Islamic perspective on patent rights and its legal issues. The study concludes that buying and selling patent rights is permissible according to the laws and fatwās of most of the jurists. Moreover, according to Islamic teachings, it is forbidden to invent and use devices that cause problems and suffering to human life. [ABSTRACT FROM AUTHOR]

Copyright of Politics & Religion Journal is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The views of the first and second century scholars of the hijri on the subject of their understanding of science and their relations with each other are extremely important for understanding their methods. In this study, the understanding of science and the view of science of Abu Hanıfa, one of the most important scholars of the second century, will be revealed. There is a lot of work about Abu Hanıfa especially in the field of kalam and fiqh in terms of being one of the founders. However, among these studies, there are few works that reveal his understanding of science. Here, his knowledge of science, his classification of science and his attitude towards the hadiths will be revealed within the framework of his works. Abu Hanıfa primarily gives place to the Quran and Sunnah while listing the religious evidence, and states that he takes the words of the Companions as the basis of the issues he cannot find in these two sources. However, he does not say the same thing about the fatwas of the scholars of the successor, on the contrary, he says, we will give fatwas like them. When evaluating the hadiths, he primarily stipulates that they are not contrary to the Quran. This situation is a requirement of his understanding of science. As a result, it was concluded that he viewed sciences as a whole, gathered them under the title of "fıqh" and gave priority to belief issues. Concerning the classification of sciences, it was concluded that only religious sciences were generally subjected to a classification and that they did not make a classification in the sense understood today. [ABSTRACT FROM AUTHOR]

When it is ethically justifiable to stop medical treatment? For many Muslim patients, families, and clinicians this ethical question remains a challenging one as Islamic ethico-legal guidance on such matters remains scattered and difficult to interpret. In light of this gap, we conducted a systematic literature review to aggregate rulings from Islamic jurists and juridical councils on whether, and when, it is permitted to withdraw and/or withhold life-sustaining care. A total of 16 fatwās were found, 8 of which were single-author rulings, and 8 represented the collective view of a juridical council. The fatwās are similar in that nearly all judge that Islamic law, provided certain conditions are met, permits abstaining from life-sustaining treatment. Notably, the justifying conditions appear to rely on physician assessment of the clinical prognosis. The fatwās differ when it comes to what conditions justify withdrawing or withholding life- sustaining care. Our analyses suggest that while notions of futility greatly impact the bioethical discourse regarding with holding and/or withdrawal of treatment, the conceptualization of futility lacks nuance. Therefore, clinicians, Islamic jurists, and bioethicists need to come together in order to unify a conception of medical futility and relate it to the ethics of withholding and/or withdrawal of treatment. [ABSTRACT FROM AUTHOR]

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Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Journal of Social Sciences Research / Sosyal Bilimler Arastirmalari Dergisi is the property of ODU Journal of Social Sciences Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1922, one of the most famous Muslim scholars of modern times, the Syrian-Egyptian reformer Rashīd Riḍā, published in his journal a detailed fatwa in defense of alcohol. He did so in reaction to an obscure Indian jurist's fatwa that had warned Muslims not to use alcoholic products. On the surface, the authors of the fatwas appeared to be principally concerned with the right way to interpret sacred laws of purity and pollution. However, this article reveals that their disagreement had much to do with differing approaches to the politics of independence. Their divergence is intriguing because the cities where they lived, Cairo and Bombay, had just experienced the convulsions of anti-British consumer boycotts. And it emerged at a time when anti-imperial Muslim activists from the Middle East and South Asia were rallying together for a pan-Islamic cause—to prevent the final collapse of the caliphate. These movements swayed both Riḍā and his rival, who may well be described as Muslim nationalists. Yet they embraced radically different strategies for independence. One aimed for national purity, the other for national power. This discrepancy led to the battle of fatwas—a forgotten battle that is worth remembering because it suggests some of the difficulties that Muslim jurists of Arab or Indian ancestry faced during the interwar period when they tried to turn Islamic law into an effective nationalist discourse. [ABSTRACT FROM AUTHOR]

Fatwas which had a legal aspect in the Ottoman were given were also given as poetry, and Turkish literature thus became the owner of an original genre. The explanation of fiqh issues in such an interesting way has led these fatwas to become valuable, and these fatwas have been carefully kept and recorded in poetry books. In the Ottoman period, fatwas were given in the form of prose in general, and giving them as poetry was seen as poetness of the sheikhulislam or mufti who gave the fatwa. It was observed that the sheikhulislam and other scholars who had a special place among the poets of the divan in the Ottoman Empire gave many verse fatwas in various dates. To date, around 60 poetry fatwas belonging to various sheikhs and mufti have been introduced by us, these are generally short poetry between 3-10 couplets. In this study, 64 couplet coffee fatwa editions which have brought a lot of noise in the period of Bostanzade Muhammed Efendi, where we have introduced poetry fatwas with two separate articles before, are critically introduced. This fatwa was recorded in writing copies by the enthusiasts on various dates due to its importance, and this was an evidence how much was read. However, the fact that it was recorded in different copies caused quite a difference in the words and phrases. For this reason, in order to reveal a solid text, it was necessary to reveal an critical text by scanning and examining different manuscripts. This article is written to show these differences and reveal a solid text. [ABSTRACT FROM AUTHOR]

This article examines the views and actions of the I Majelis Ulama Indonesia i (MUI, the Council of Indonesian Ulama) on I Kristenisasi i (Christianization) and the MUI's challenge to the government's interreligious harmony project. I argue that the MUI, as an official ulama body, has the power to express its anti- I Kristenisasi i position in fatwas, advice, and recommendations designed to resist government control and, then, direct government policies on interreligious harmony. The MUI: Between State Regulation and the Ulama's Resistance The MUI was established in 1975 when the New Order regime had started reinforcing its power over Muslim politics. The New Order expected the MUI to be the government agency that supports its policies, so the government's regime set rules that the MUI's leaders would have to obey. [Extracted from the article]

Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the roots of the Islam–Christianity conflict in the mid-1990s in Indonesia. The analysis showed that this conflict was motivated by various factors such as a feeling of dissatisfaction among Muslims, the problem of christianization that was happening not only in the community but also entered the bureaucracy and military, the emergence of various government policies and MUI fatwas, which added fuel to the already strained relations between the two religions and finally the economic disparity in which Christians were seen as people who were rich and enjoyed the fruits of the development. In the mid-1990s when detention factors, namely the authorities and the military, began to weaken, the conflict escalated to a massive scale. [ABSTRACT FROM AUTHOR]

Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Praise and blessings are all due the Almighty Allah and due his Prophet Muhammed PBUH) and due all his companions and all his household. The Islamic Jurisprudence is one of the loftiest fields of study. The relationship between jurisprudential principles with field of Islamic Jurisprudence is organic. Applying the jurisprudential rulings helps to steer the judge or the Islamic scholar away from excess or negligence. Guided by this fact, I plan to go through this field to extract the principles of the jurisprudential matters. It's known that the jurisprudential extraction is based on three points: 1 Extracting the subordinate out of the subordinate 2 Extracting the fundamental from the subordinate 3 Extracting the subordinate from the fundamental. What matters me in this paper is the extraction of the fundamental from the subordinate as it uncovers the fundamentals and the principles of the Islamic Scholars out of their subordinate principles. This paper focuses on an important scholastic personality, Sheikh Abdulazeez Al- Samarai. Following a brief introduction about Al-Samarrai, I focus on the importance of fatwa. I also define the fundamental extraction. I have in the conclusion duly extracted a small select of the Sheikh's fatwas. [ABSTRACT FROM AUTHOR]

Fatwa discourse is among the most effective and powerful instrumental discourse in Muslim communities as a source of knowledge, guidance, adaptation and change. Thus, this study aimed at investigating the discourse of fatwas on the ruling of learning and speaking English to reveal the role such fatwas have played in shaping the attitude towards the English language among Muslims. In doing so, the data, which comprised English and Arabic fatwas, were analysed utilising frame analysis to understand how the issue was framed. The results showed two main ideological overarching frames: an anti-English frame and a pro-English frame. The anti-English frame, which serves as a form of resistance/rejection, shaped English through the following sub-frames: necessity, unArabic, unIslamic, anti-imitation and consequence/ramification. On the other hand, the pro-English frame, which is a form of acceptance, ideated English through the frames of necessity and permissibility. [ABSTRACT FROM AUTHOR]

Council of Islamic Ideology Pakistan has preceded several recommendations regarding the social life of Muslims. Divorce is an act that is less taught, studied or logically executed in our society. There are several mistaken concepts and malpractices common amongst communities. This research critically examines the recommendations on the rights of divorce. The article begins with the Quranic elaboration on the causes of divorce, its background and the basic rules of divorce. It moves on with the mention of the respective practice of the Prophet صلى الله عليه وسلم and his companions. The article includes legal and agreed upon jurisdictions (fatāwa) of earlier as well as the later Muslims Jurists to clarify the subject. The article declares that it is an assumption that man’s right to divorce is under the influence of Arab culture. The marriage contract should be considered and treated, unlike other social contracts. It is concluded that it is unwise to reject the agreed-upon fatāwa of majority of Jurists through relatively weak interpretations and assumptions. The very practice will also clear up the concept of a woman’s right to divorce. In the end, suggestions extracted from the Qur‘ān, the Sunnah, the legal opinions of the companions and the later scholars are also put up for the readers. [ABSTRACT FROM AUTHOR]