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Every aspect of the Holy Prophet's (PBUH) life is a treasury of deep wisdom and guidance. The focus of this article is to study an important aspect of his Seerah i.e. as a ruler. The Madina state was a state which had a confederation of units with socio- political autonomy. The Holy Prophet (SAWW) made various covenants for the development and better defense of the Madina state. The charter of Madina is the basic document that allows us to understand various aspects of his governance. He set out the rights and duties of all citizens including non-Muslims including the Jewish tribes who have been living there since long and had almost occupied the financial resources of Medina. Therefore, there was a need to regulate this anomaly and establish a balance in society through judicious allocation of rights and duties within an Islamic state. Their role was so defined so as to ensure development and stability of the State. The Madina charter guaranteed protection of all kinds of religious, political and social rights and liberties. Thus the Madina charter is a key document to study how a peaceful society may be established. It sheds light on his political and constitutional struggle. This study is an effort to investigate the Charter of Madina as to how the rights of religious minorities are secured and to draw a comparison of their rights and duties in the constitution of Pakistan, an Islamic State. An analytical research methodology is adopted in this study the above cited topic. Keeping the charter of Madina in view, a few similarities between the State of Madina and Pakistan are drawn. The constitution of Pakistan also guarantees religious freedom and holds that a citizen may practise any religion. These and other similarities shall be highlighted in this study.

Da'wah is a duty for all Muslims; the Glorious Qur'an provides the basic principles of Da'wah methodologies to be applied by the Muslims Da'i (preacher) in the Da'wah field. This paper, therefore, attempts to provide the much-lacking information on the activities of Muslims in terms of Da'wah and in one hand the responses of the non-Muslims in Akwanga and Nassarawa Eggon Local Government Areas towards Islamic Da'wah. The paper looks into the activities of Muslim Organisations in the areas in carrying out Da'wah, Da'wah movement and also the responses of the non-Muslims towards Muslims Da'wah activities in the area. It was discovered that there is negative thought toward Muslims and the Da'wah message from the non-Muslims. This is crucial because necessary actions could then be taken or solution is sought to ensure the smooth progress of Da'wah activities in Akwanga and Nassarawa Eggon. This paper is adopted qualitative techniques to elicit primary data from the participants. And the researcher purposively selected ten (10) participants and were interviewed based on the issue investigated.

This article aims to analyse the political and social services of non-Muslims during the Fatimid dynasty (909-1171 A.D.) and their impact. This era has a significant position in Muslim history regarding the development and stability in various fields including knowledge, thought, civilization and industry. The socio-political conditions of the Fatimids were so inclusive and harmonious, that not only there were opportunities of progress for the Muslims but also an encouraging environment was present for the non-Muslims as well. Although, the majority of Egypt's population was Muslim during this period, there were also Christians, Jews and the followers of other religions too. The Fatimid caliphs fully protected the rights of the followers of different religions, paid attention to the construction and repair of their places of worship and gave them freedom of expression. As a result of this practice regarding religious harmony, non-Muslims rendered valuable services in politics, finance, commerce, and academic fields. In this regard, many historians, including Yaqub Bin Yusuf, Isa Bin Nestorius, Abu Saad al-Tustari, Fahad Bin Ibrahim, Mansha Bin Ibrahim al-Qazzaz, Abu Saad and Abu Mansoor have highlighted the contributions of the non-Muslims. However, the roles of such non-Muslim ministers and advisors have been controversial and various serious allegations have been leveled against them, which need to be investigated. In this background, analyzing the political and social services of non-Muslims and their effects in the Fatimid period is an important issue in academic circles. This research article has been presented to fulfil this academic need. [ABSTRACT FROM AUTHOR]

This research aimed to show the political stance of the Muslim majority represented by the Ministry of Religious Affairs of the Republic of Indonesia (MoRA RI) towards non-Muslim leadership through the translation of the Qur’an. It examined the differences in the translation of the Qur’an based on the theory of translation as a political act. A total of 19 phrases or collocated words ittahaza awliya were found in the corpus of the Qur’an. The researchers approached the study with a critical discourse analysis approach, and conducted contrastive analysis on translations of these collocated words in four editions of translations of the Qur’an published officially by MoRA RI from 1965 to 2019. The results proved that interference in translation of the collocation ittaḥaẓa awliya is caused by the influence of the source text, and that the political situation and ideology influenced the translation of the Qur’an in Indonesia. The political direction of the Indonesian government, especially MoRA RI, tended to provide more opportunities for non-Muslims to become leaders today, as seen in the 2019 edition. While the translation edition published before tended to close the possibility of non-Muslims becoming leaders. This finding shows the government’s stance on democracy for non-Muslims, which according to previous research findings has declined with the rise of Islamic populism in Indonesia. Contribution: This article provides an explanation of one side of the difficulty of translating collocation [ittaḥaẓa awliya] in the Qur’an and at the same time shows the political direction of the government of the Republic of Indonesia regarding the politics of non-Muslim leadership.

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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.)

Copyright of Marmara University Journal of Turkology / Marmara Türkiyat Araştırmaları Dergisi is the property of Marmara University 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 Financing refers to the financing activity that complies with Islamic law and its practical application through the development of Islamic economics. It is one of the fastest-growing sectors in the world. The activities of Islamic Financial Institutions are found in all over the globe. In Sri Lanka, Islamic banking was introduced by Amana investment in 1997. Started primarily to cater for the Muslim community as a private operation, it had become to be one of the growing financial sectors in Sri Lanka. More than 19 financial institutions offer Islamic finance services in Sri Lanka, including one fully-fledged Islamic bank and seven Islamic banking window operations. Overall, the performance of Islamic banking services has been identified by researchers as steady but slow compared to the growth of conventional finance. There is a huge potential for the Islamic banking and finance industry to grow and reap its full potential with proper regulatory and institutional support. Islamic finance had been used by Muslims and non-Muslim customers in the country irrespective of religious influence. There had been valid concerns over this burgeoning industry in Sri Lanka that need to analyze in detail. Therefore, this research aims to determine the awareness level of non-Muslims of Ampara district in Sri Lanka about Islamic financial institutions and identify whether they realize the existing difference between Islamic financial institutions and conventional financial institutions in Sri Lanka. This study had been carried out using quantitative methods. For this study, primary data were collected through the questionnaire. Questions were distributed to all the respondents through Google Forms, and data was obtained. Among the selected sample size of 200 respondents, only 165 questionnaires were valid and used for the data analysis. The questionnaire consists of two parts: the first part requires the details of the respondents, and the second part deals with the awareness level regarding financial institutions. Collected primary data was analyzed through Microsoft Excel and presented through the tables and figures. Secondary sources were collected through academic journals, books, research articles, and thesis and website articles. According to the findings, even if non-Muslims are as aware of Islamic financial institutions as conventional financial institutions, their engagement level in Islamic financial institutions is very low. [ABSTRACT FROM AUTHOR]

The current study sought to reveal the level of tolerance towards non-Muslims among graduate students in Saudi Arabia. To achieve this goal, the dimensions of tolerance were determined; which are cultural tolerance, religious tolerance, and political tolerance; and a scale was built to measure them. The study used a descriptive analytical method obtaining data from (40) male and female students who were randomly selected from among the students at the College of Education at Imam Abdulrahman bin Faisal University. The results showed that the level of tolerance is average. This may well reflect the dilemma of not spreading and deepening the idea of tolerance among university students. Also, the findings demonstrated that there are no differences between the students due to the variables (gender - academic major) in the level of tolerance. The study recommends the need to enhance the dimensions of tolerance among students and to include them in the preparation programs, to pay attention to activities that help to enhance the dimensions of tolerance, and to spread a culture of tolerance. [ABSTRACT FROM AUTHOR]

Islamic Financing refers to the financing activity that complies with Islamic law and its practical application through the development of Islamic economics. It is one of the fastest-growing sectors in the world. The activities of Islamic Financial Institutions are found in all over the globe. In Sri Lanka, Islamic banking was introduced by Amana investment in 1997. Started primarily to cater for the Muslim community as a private operation, it had become to be one of the growing financial sectors in Sri Lanka. More than 19 financial institutions offer Islamic finance services in Sri Lanka, including one fully-fledged Islamic bank and seven Islamic banking window operations. Overall, the performance of Islamic banking services has been identified by researchers as steady but slow compared to the growth of conventional finance. There is a huge potential for the Islamic banking and finance industry to grow and reap its full potential with proper regulatory and institutional support. Islamic finance had been used by Muslims and non-Muslim customers in the country irrespective of religious influence. There had been valid concerns over this burgeoning industry in Sri Lanka that need to analyze in detail. Therefore, this research aims to determine the awareness level of non-Muslims of Ampara district in Sri Lanka about Islamic financial institutions and identify whether they realize the existing difference between Islamic financial institutions and conventional financial institutions in Sri Lanka. This study had been carried out using quantitative methods. For this study, primary data were collected through the questionnaire. Questions were distributed to all the respondents through Google Forms, and data was obtained. Among the selected sample size of 200 respondents, only 165 questionnaires were valid and used for the data analysis. The questionnaire consists of two parts: the first part requires the details of the respondents, and the second part deals with the awareness level regarding financial institutions. Collected primary data was analyzed through Microsoft Excel and presented through the tables and figures. Secondary sources were collected through academic journals, books, research articles, and thesis and website articles. According to the findings, even if non-Muslims are as aware of Islamic financial institutions as conventional financial institutions, their engagement level in them could be much higher.

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) 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.)

Increased immigration, especially from Muslim-majority countries, has been broadly debated in French socio-political life. Frictions have been common between two groups: Muslims and non-Muslims who identify themselves as ‘defenders of secularism.’ At the same time, however, hybrid strategies have emerged in which Muslims and non-Muslims have sought to culturally and socially adapt themselves. Through a review of online French media published between 2017 and 2020, as understood using social constructivism, this study explores the groups’ construction of hybrid identities. Discourses were analyzed to identify their ideological schemes, utterances, references, and arguments, with linguistic analysis facilitated by NVIVO software. Analysis shows that the hybrid discourses of non-Muslim ‘defenders of secularism’ have been more prominent than those of Muslims. Furthermore, the narrative tendencies of these hybrid discourses indicate that non-Muslim groups have sought to promote diversity in religious practices in France, while Muslim groups have sought to integrate themselves into broader French society.

Copyright of Kadim is the property of Kadim 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 aims to explain the effect of historical development in the early Islamic history regarding to treatment of plural society on religious rights. This issue is not a new issue since as early as the formation of the Islamic state of Medina, communities of different religions have already existed. Therefore, to understand the model of managing the affairs of non -Muslim religious beliefs through the historical lens of the Prophet Muḥammad PBUH and the Ṣaḥabah RAH have become important for the ummah. This research is library research using a historical approach to obtain data, drawing upon Islamic sources, i.e. the Holy Qur’ān, the Prophetic Traditions and selected opinions of Muslim scholars to explore the conceptual framework that Muslim jurists develop their ruling with regard to issue encounter Muslim and non-Muslims affairs. Then for conducting analysis, a descriptive and analytical approach based on selected themes was used. As a result, this study shows that the combination of the guidance of Wahy and the contract signed by the Prophet Muhammad PBUH and the Ṣaḥabah RAH with ahl-Dhimmi in several occasion have significance effects on development of religious rights rule. However, ceasefire agreement between the Caliph c Umar al-Khattab and non-Muslims named Syurūṭ c Umariyyah gave inspiration for Muslim jurist to provide a social conduct of religious rights for non - Muslims through genre Islamic jurisprudence later on. [ABSTRACT FROM AUTHOR]

The nature of relations between Muslims and non-Muslims has always been remained debatable. The notion that Muslim International Law (MIL) does not recognize co-existence of other nation states and it gives non-Muslims only option to embrace Islam. This comprehension is based on low arguments because MIL strives to maintain peaceful relations with non-Muslims and also recognize co-existence of nation states. MIL divides the world into different parts: Dar al-Islām, Dār al-Kufr and Dār al- ‘hd. MIL gives authority to Muslim state as well as Muslim individual to award protection to non-Muslim in both the situations of war and peace. The authority of awarding protection to non-Muslim is called Amān which is discussed by Shaybānī, the founder of MIL. According to Shaybānī, If Amān is demanded by non-Muslims, then Muslims are bound to award them According to him, the authority of Muslim individual to award Amān cannot be snatched by Muslim state. On the other hand, Contemporary International Law (CIL) also recognizes protection of combatants called “Quarter”, protection of homeless people called “refugees” and protection of foreigners called “asylum”. The protection recognizes by CIL is the sole authority of state. This study sums up that the notion of Shaybānī about awarding Amān is quite comprehensive as compare to the concepts of the CIL.

Abstract This research endeavors to build an egalitarian social order that emphasizes human equality and eradicates all forms of discrimination based on identities created by the current social system, including race, religion, ethnicity, skin color, nationality, etc. This is done because research into issues of citizen equality within Muslim political systems is an interesting part of discourse regarding national diversity and ideological issues in governance. Using an empirical approach, this study analyzes the involvement of non-Muslims in practical politics and government in Muslim-majority areas such as Makassar. The involvement of non-Muslims in practical politics is key to the creation of a democratic system of governance. This study contributes an explanation as to why the recognition of non-Muslims' political rights must not solely be viewed in terms of theory, but also in terms of normative and practical structures, as Islam promotes democratic governance in which equality, justice, and tolerance are realized well and no political discrimination is committed against citizens. Through this, the purity of Islam can remain undistorted and the gap between the practiced reality among this Muslim-majority population and fundamental Islamic teachings can be bridged. Keywords: Muslim’s thought; political rights; non-Muslims; Makassar; الملخص يسعى هذا البحث إلى بناء نظام اجتماعي للمساواة الذى يشدد على المساواة بين البشر ويستأصل جميع أشكال التمييز على أساس الهويات التي أنشأها النظام الاجتماعي الحالي، بما في ذلك العرق والدين والعرق ولون البشرة والجنسية وما إلى ذلك. ويتم ذلك لأن البحث في قضايا تعد المساواة بين المواطنين داخل الأنظمة السياسية الإسلامية جزءًا مهمًا من الخطاب المتعلق بالتنوع الوطني والقضايا الأيديولوجية في الحكم. باستخدام منهج تجريبي، تحلل هذه الدراسة مشاركة غير المسلمين في السياسة العملية والحكومة في المناطق ذات الأغلبية المسلمة مثل ماكاسار. إن إشراك غير المسلمين في السياسة العملية هو مفتاح إنشاء نظام حكم ديمقراطي. تسهم هذه الدراسة في تفسير لماذا يجب ألا يُنظر إلى الاعتراف بالحقوق السياسية لغير المسلمين من الناحية النظرية فحسب، بل أيضًا من حيث الهياكل المعيارية والعملية، حيث أن الإسلام يشجع الحكم الديمقراطي الذي تقوم فيه المساواة والعدالة والتسامح تتحقق بشكل جيد ولا يوجد تمييز سياسي ضد المواطنين. من خلال هذا، يمكن أن تظل نقاء الإسلام غير مشوهة ويمكن سد الفجوة بين الواقع الممارس بين السكان الذين تسكنهم أغلبية مسلمة والتعاليم الإسلامية الأساسية. الكلمات المفتاحية: فكر المسلم؛ الحقوق السياسية؛ غير المسلمين: ماكاسار: Abstrak Penelitian ini merupakan ikhtiar untuk membangun suatu tatanan masyarakat egaliter yang diderivasi dari suatu penegasan tentang kesetaraan manusia dan menghapus segala bentuk diskriminasi berdasarkan identitas-identitas yang diciptakan oleh sistem sosial, seperti, perbedaan ras, agama, suku, warna kulit, golongan, kebangsaan dan sebagainya. Sebab isu kesetaraan warga negara dalam sistem politik Islam menjadi kajian menarik dalam wacana menghadapi kemajemukan warga negara dan isu-isu ideologis dalam sebuah pemerintahan. Dengan menggunakan pendekatan empiris, studi ini menganalisis keterlibatan non-muslim dalam politik praktis pada pemerintahan yang mayoritas penduduknya beragama Islam seperti di Makassar. Adanya keterlibatan non-muslim dalam politik praktis menjadi kunci dalam membangun sebuah pemerintahan yang demokratis. Secara teoritis, studi ini memberikan penjelasan bahwa pengakuan terhadap hak-hak politik non-muslim tidak hanya dipahami pada tataran teoritisnya, tetapi juga pada tataran normative dan praktisnya sebab Islam yang mengusung pemerintahan demokrasi yang bertumpuk pada prinsip-prinsip persamaan, keadilan dan toleransi yang menjadi tuntutan modernitas saat ini dapat berjalan dengan baik, manakala tidak melakukan diskriminasi politik terhadap warga negaranya. Sehingga kemurnian ajaran Islam tidak mengalami distorsi, tetapi kesenjangan yang ada antara realitas masyarakat Islam dengan ide dasar ajaran Islam dapat dijembatani. Kata kunci: Peta pemikiran; hak politik; non-muslim; Makassar;

Islam is the religion of peace and benevolence which strictly commands to act upon the rights of human beings, the rights of non-Muslims are also included in it. Various misunderstandings are found between Muslims and non-Muslims on the matter of rights of non-Muslim in Islamic faith which is breeding many flaws and bound to cause chaotic situation in the society. This article shows the wrong conception of the non-Muslims regarding the status of non-Muslims and their due rights in the caliphate of Hazrat Umar. The non-Muslims had misconception that they were maltreated and suffered injustice and were forced to accept Islam in the reign of Hazrat Umar. This article also emphasizes how non-Muslims should be treated in an Islamic state. It helps us to thoroughly analyze the proper rights enjoyed by the non-Muslims under the rule and provides as vital source to get rid of the standoff between Muslims and non-Muslims. It has been concluded through research that non-Muslims communities were provided exemplary rights and privileges under Hazrat Umar’s caliphate. They were treated gently and based on such friendly behavior the non-Muslims embraced Islam. The exemplary manifestation of cordial behavior with non-Muslims community shows the coexistence and unity between world religions. It also enlightens those existing disputes and standoff can be eliminated if the rule of Hazrat Umar is followed regarding the treatment with non-Muslims. If a person has personal hatred or enmity with non-Muslim’s citizens, then it is his individual matter not the religion of Islam should be blamed for it.

Islam is the religion of peace and benevolence which strictly commands to act upon the rights of human beings, the rights of non-Muslims are also included in it. Various misunderstandings are found between Muslims and non-Muslims on the matter of rights of non-Muslim in Islamic faith which is breeding many flaws and bound to cause chaotic situation in the society. This article shows the wrong conception of the non-Muslims regarding the status of non-Muslims and their due rights in the caliphate of Hazrat Umar. The non-Muslims had misconception that they were maltreated and suffered injustice and were forced to accept Islam in the reign of Hazrat Umar. This article also emphasizes how non-Muslims should be treated in an Islamic state. It helps us to thoroughly analyze the proper rights enjoyed by the non-Muslims under the rule and provides as vital source to get rid of the standoff between Muslims and non-Muslims. It has been concluded through research that non-Muslims communities were provided exemplary rights and privileges under Hazrat Umar’s caliphate. They were treated gently and based on such friendly behavior the nonMuslims embraced Islam. The exemplary manifestation of cordial behavior with non-Muslims community shows the coexistence and unity between world religions. It also enlightens those existing disputes and standoff can be eliminated if the rule of Hazrat Umar is followed regarding the treatment with non-Muslims. If a person has personal hatred or enmity with non-Muslim’s citizens, then it is his individual matter not the religion of Islam should be blamed for it. [ABSTRACT FROM AUTHOR]

The tolerant spirit of Islam has inspired Ottoman rulers to adopt policies relating to non-Muslim citizens. The leadership crisis in the Ottoman Empire and the Western interests through capitulation have changed judicial system in the empire, including the system for non-Muslims that allows them to conduct their own judiciary and provide absolute freedom of religious matters. Tanzimāt, which is expected to bring improvements to the legislation system in Ottoman Empire, has marginalized Islamic law which is only enforced in aḥwāl al-shakhṣiyyah. Sultan Abdul Hamid II tried to maintain Islamic law by codifying Western European style. Some legal codifications contain qawāid fiqhiyyah (principles of Islamic law) which are sourced from the books of the Hanafi School of jurisprudence, and some others adopt Western laws by taking a few opinions of Islamic jurisprudence. This study analyzed various literatures related to policies towards non-Muslim citizens in the Ottoman era. The study uses descriptive and qualitative methods with a content analysis approach. Broadly speaking, this study found that the Ottoman Empire had given good treatment to non-Muslim citizens. The non-Muslim citizens get various facilities from the State, including the establishment of special institutions that handle their own affairs, although at the same time they have been used by Western countries to support their interests in Ottoman Empire.

Islamic literary legacy is diverse and multidimensional in Sub-continent despite its being prone to religious b and the issue of migration integral part of Islamic literary legacy is the Quranic translations & interpretations. The main aspect of these translations & interpretations are the endeavors put forward by Muslim as well as non-Muslim scholars. Keeping in view the endeavors translations & interpretations of Quran, the non-Muslims minorities of sub-continent can be divided into two groups. The first group of part is based on the followers of Judaism, Parsee, Buddhist, Sikhism, Jainism and idols of Kalash whose translations and interpretations is not well known. Whereas, the second group endure Christians, Hindus and Qadyanis. Christians and Hidus consider Quran as non-revealed. Since the style of their interpretations is based on criticism and rejection in aggressive manner. Whereas the interpretations by Qadyanis are focused on religious polarized beliefs and ideologies taking into considerations Quran as revealed. That’s why Qadyanis interpretations are not accepted in Muslim community. The criticism by non-Muslims writers has resulted in rational approach for study of Quran instead of tendency based on esteem among Muslim. This paper represents aforementioned non-Muslims services regarding Quranic Interpretations and Translations which are distinguished in Muslims Interpreters.

Non-Muslims in the United States have openly expressed their opposition regarding Muslim Americans, which has led to the racial profiling and unequal treatment of Muslim Americans. Literature regarding the intolerance displayed by majority members indicates a need for further research that explores the point of view of minorities in the United States. Intolerance is defined as the refusal and unwillingness to respect or tolerate persons of a different social group or members of minority groups who hold beliefs contrary to one’s own. The intolerance displayed among members of different religious and cultural backgrounds can limit the ability to discover new information needed in promoting positive social change among Muslims and non- Muslims in the United States. Semistructured interviews were used to explore the social experiences of Muslim Americans of Palestinian descent in Cleveland, Ohio, regarding prejudice and discrimination displayed by non-Muslims. The theory of planned behavior and impression management theory were used as the framework for this study. Convenience and purposeful sampling were used to recruit the 10 participants chosen for this study. Template analysis, Giorgio’s psychological phenomenological method, and coding were used to analyze the data obtained from this study. Participants revealed experiencing prejudice and discrimination “everywhere” and “anywhere,” including verbal attacks and emotional distress. Participants also described the intolerance among Muslims and non-Muslims as “good and bad” or “it depends.” Information from this study can help in the development of social strategies that can be used to improve the interactions among Muslims and non-Muslims in United States. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social 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.)

THE APPOINTMENT A NON-MUSLIM LEADER IN PERSPECTIVE OF IBN TAYMIYYAH. Controversy on the appointment of a non-Muslim leader among the majority of Muslims emerges frequently. Historically, the issue has been going on for a long time and always invites debates among the Muslim scholars from time to time. In response to this issue, the scholars are divided into two camps, most of them forbid it but others allow. One of the scholars allowing the appointment was Ibn Taymiyyah, a great Islamic thinker of his time. He was famous of his controversial statement “better led by a fair pagan than led by a tyrannical Muslim leader”. This article illustrates the relevance of “liberal” thought of Ibn Taymiyyah on the administration of state, especially on the issue of the non-Muslim leadership in the middle of the vast majority of Muslims. This view is quite relevant to address the uncertainty of the majority of Muslims who are hostile to each other in choosing a candidate while the proposed candidate does not deserve to be a leader.

Besides its usage with the primary meanings: 1) social status; 2) subjectship, the term re‘āyā was used to denote, as many historians tend to claim, “only non-Muslim subjects” from “sometime” in the second half of the eighteenth and in the nineteenth century. The paper demonstrates that this meaning of the term re‘āyā had already been in use since the first decades of the eighteenth century, and not to the exclusion of but along with other meanings. More frequent replacement of the neutral shari‘a term zimmī(ler) and the usual official term kefere with the word re‘āyā should be considered a consequence of structural social change taking place in the same century. [Project of the Serbian Ministry of Education, Science and Technological Development, Grant no. 177003: Medieval heritage of the Balkans: institutions and culture]

A "marriage" is one of the most important and effective status in Islamic law, which is the subject of many positive and obligatory rulings. Legal systems do not agree on the conditions of a valid marriage. The Islamic legal system, for example, recognizes a marriage that is essentially inconsistent with the standards of correct marriage in Christianity or the English legal system, and vice versa. This difference in law raises the question of what is the opinion of Islamic law regarding non-Muslim marriage? Does Islamic law merely consider a marriage to be valid only in accordance with Islamic norms, and does it consider that the marriage of non-Muslims, such as the People of the Book or the Buddhists, is void and ineffective? In this article, the author by relying on authentic narrations manners of wise men throughout history proves that in the doctrine of Islamic law, non-Muslim marriage is valid and has all the effects of marriage, provided that their marriage is valid in accordance with their own laws. In this regard, there is no difference between marriages of the People of the Book or marriages that are concluded in accordance with legal systems, such as the English legal system. The author presents this Shari'a ruling under the title of "the rule of all the people of marriage."

Copyright of Ataturk Arastirma Merkezi Dergisi is the property of Ataturk Arastirma Merkezi Dergisi 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.)

Islāmic society, which is based on justice and peace, grants all rights to each community living in its legal and juridical limits. It has been observed in the holy era that non-Muslims were given the right of building their temples and were also allowed to worship according to their religious instructions. The holy prophet (SAW) permitted them to practice their religious customs in their localities as they wished but conforming to certain limits imposed by Shari’āh in different agreements like the Charter of Madinā etc. However, Muslims living in multi-cultural and multi religions societies raise the question whether the non-Muslims should be allowed to practice these things? The classical Muslim scholars find it a debatable issue. They do not seem to be in favour of granting them permission without setting conditions in the light of Islāmic teachings. There is a second opinion which allows a Muslim state to grant non-Muslims their religious liberty and permit them to build their temples in their areas. This article deals with both of these conflicting views and authenticates the correct one in the light of Seera’h al Nabī (SAW). [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Institute of Croatian History / Radovi Zavoda za Hrvatsku Povijest is the property of Zavod za Hrvatsku Povijest, Filozofski Fakultet 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.)

Muslims in the U.S. are increasingly looking to integrate into its society while trying not to lose their identity as Muslims. They find themselves in a dilemma when it comes to the issue of congratulating and even partaking in the festivals of non-Muslims in the U.S. This issue has gained prominence and momentum after the event of 9-11, in which the Muslims wanted to show and prove their tolerance and acceptance towards others while trying to hold onto and maintain the core principles of Islam. For this reason, this topic is a hotly debated issue in the U.S. and the West in general and a cause of division and confusion amongst Muslims. However, in order to justify their position and feel that they are following the teachings of Islam, they turned to the Islamic scholars, both in the West and the Muslim world, regarding the permissibility or prohibition of congratulating and partaking in non-Muslim festivals. This paper employs a qualitative methodology to analyse the fatāwā of permissibility and its effects on the Muslims living as minorities in the U.S. This qualitative method will give readers an insight, through a questionnaire that was conducted by the researchers, into how the Muslims in the U.S. perceive the issue of congratulating and/or partaking in the religious festivals of the non-Muslims. [ABSTRACT FROM AUTHOR]

Indonesia has become one of the countries facing serious criticism on the methods used in the implementation of Islamic law. The Government of Aceh is the only Indonesian province with the delegated authority to legally implement Islamic law. During the first period of establishment, the perpetrators were generally Muslim, but currently non-Muslims can also be potentially treated with Islamic law. For instance, in an Aceh case, a non-Muslim having profession as alcoholic-drinking dealer was punished by the Islamic criminal law. This expanded authority happened because of the judge's interpretations. In some cases, judges can decide whether a non-Muslim can be punished with Islamic law or with other laws. However, realizing not to be punished in some occasion non-Muslim shows off alcoholic-drinking publicly. This action has violated the feelings of the Muslim majority. This fact places the judges in a difficult position, they must enforce the principal of equality before the law, and also protect legal certainty. [ABSTRACT FROM AUTHOR]

The paper reveals the role of Islam in the Arab countries policy, highlights secular and spiritual aspects of Islamic government policy. The principles of Islamic government and the requirements of Sharia to the political practice of the Arab world are demonstrated.

This study addresses the testimony of the non-Muslims from two aspects: first, their testimony on each other. Second their testimony that involves Muslims. The study results revealed that the testimony of Non-Muslims on each other is permissible to sustain their rights and for stability to their dealings. While, their testimony on Muslims, according to consensus of scholars in Islam Jurisprudence, is not acceptable, however, the exception of this origin is to accept their testimony on a Muslim will during traveling. [ABSTRACT FROM AUTHOR]

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The author examines the religious and legal status of non-Muslims within the Muslim state at the VIIth - XIth centuries. The work researches the categories of the non-Muslim population and analyses their rights and obligations. The author gives particular attention to the mechanism, principles, as well as the character of the relationship between Muslims and adherents of another faiths.

Dini inanç ve özgürlüklerin herkes için tanınması ve kullanılması, son dönemlerde üzerinde en çok yazılıp konuşulan konuların başında gelmek~edir. Özellikle, tarihte gayrimüslimlerin İslam ülkelerindeki hukuki ve sosyal statüleri, batılı araştırıcıların her zaman ilgisini çekmiştir. Bugün dünya genelinde, küreselleşmenin de etkisiyle, farklı inanç mensuplarının bir arada yaşamaları bir zorunluluk halini almıştır. Anadolu, yüzyıllarca farklı inanç ve kültürlerin barındığı, kültürel ve tarihsel zenginiikierin beşiği olmuş bir coğrafyadır. Osmanlı döneminde de 'millet' anlayışıyla "pek- çok inanç ve kultürü bünyesinde barındırmıştır. Türkler, Anadolu'da Müslümafılarla: gayrimüslimleri bir arada, karşılıklı güven ve saygıya dayalı bir anlayışla asırlarca yönetmiştir. Osmanli, Müslüman olmayan halkı, Müslümanlar içinde eritme politikası gütmemiştir. Onlara birtakım ·haklar tanırken de bunu kendi inancının bir gereği olduğu bilinciyle yapmıştır. Selçukludan itibaren, Ahadolu'da sağlanan fikir hürriyeti ve inançlara karşı gösterilen hoşgörülü yaklaşım, Müslüman Türklerin kendine güvenine, bu da güçlü bir imana ve manevi yapıya .sahip olduklarına işaret etmektedir. Bu yönetimin nasıl mümkün olduğu ve bugüne nasıl işık tuttuğu konusu bugün bizler ve tüm dünya için önem arz etmektedir. Bu makale, Osmanlı Devleti'nin altı yüz yıl gibi uzun bir süre, çok geniş bir coğrafyaya hakim olmasında ve farklı din mensuplarını barış içinde yönetmesinde önemli etkileri olan inanç politikasını ele almaktadır.

The Islamic Law accepts that the religious differences of non-muslim citizens or living in the Muslim society should be taken into consideration in law-making procedure as an essential principle. Therefore, the definition of the concept of shirk as a kind of belief and the determination of the individuals or communities who are Mushrikûn are necessary to apply the legal norms. Namely, in accordance with the principle above-mentioned, it is important to determine that how the Islamic legal norms will be applied to non-muslims and which legal norms will be applied to whom from among them. In this study, we examine the conceptual comprehension of shirk term and the effect of its consideration on the legal norms and applications. For the meaning attributed to the shirk term determines the comprehension of legal norms

Copyright of Dirasat: Educational Sciences is the property of University of Jordan 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 question of the purity or impurity of non-Muslims has always attracted the attention of the Islamic Jurists. The importance of this question has been due to the fact that the social and political interactions between Muslims and non-Muslims were quite inevitable. The present article is concerned first to examine the notion of purity and impurity as viewed by the Sunni and Shiite jurists and then decide what they think of the purity or impurity of non-Muslims. It will finally criticize the views of some of the jurists. [ABSTRACT FROM AUTHOR]