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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.

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.

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 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 the judicial system in the empire, including the system for the non-Muslims that allows them to conduct their 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 proper treatment to non-Muslim citizens. The non-Muslim citizens get various facilities from the State, including the establishment of special institutions that handle their affairs, although at the same time they have been used by Western countries to support their interests in Ottoman Empire. [ABSTRACT FROM AUTHOR]

This article examines the canonization of the Prophetic hadith, "Whoever imitates a people becomes one of them," which became the keynote expression of tashabbuh (reprehensible imitation), a Sunni doctrine commonly invoked by religious authorities to distinguish Muslims from non-Muslims. First, I analyze how the Partisans of Hadith transmitted and classified the hadith, highlighting the pivotal role of Abū Dāwūd (d. 275/889) in canonizing the tradition. I then trace the divergent trajectories of its interpretation over time, especially the glosses of two brilliant Damascenes: Ibn Taymiyya (d. 728/1328) and Najm al-Dīn al-Ghazzī (d. 1061/1651). This study draws not only from hadith commentaries but also from treatises on law, ethics, and Sufism, illustrating how hadith interpretation takes place in multiple Islamic literary genres. A detailed appendix catalogues the collections of hadith that transmit the tradition; compares different narrations in order to date and locate its circulation; and visually maps its isnād networks. [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]

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]

This research aims to enhance the dialogue among Muslims and non-Muslims based on the Quran and the prophet's traditions. It paves the way by discussing the issue of coexistence between the two communities. This article has the objective to consolidate the principles of two kinds of dialogue: ideological dialogue and realistic dialogue. Next is the discussion of the possibility of Islamic law (Sharia) to coexist with contemporary international law regarding the issue of the right of expression as a human right. Furthermore, this article studies the major ethical methods of dialogue and provides some practical models and examples of dialogue between Muslims and non-Muslims from Islamic history. [ABSTRACT FROM AUTHOR]

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

Many classical Islamic sources argue that it is not permissible for non-Muslims to reside in the Ḥijāz, especially Mecca and Medina. Such arguments are usually based on a famous Prophetic saying, “Two religions should not join/remain in the peninsula/land of the Arabs”, and on the reported action taken by the second caliph 'Umar b. al-Khaṭṭāb to remove non-Muslims from settlements in western Arabia. In this article, it is argued that the contradictory nature of the evidence for this expulsion casts serious doubt on whether such a widespread action actually took place, certainly not in the decades immediately following Muḥammad's death. It concludes that the widely attested classical prohibition on non-Muslims residing in the Ḥijāz rather had much more to do with the gradually evolving need to draw up firmer communal boundaries, which could help distinguish Muslims from others, and the role played by sacred spaces in doing so. [ABSTRACT FROM PUBLISHER]

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]

It is clear that that every government lays down some regulations in the field of social security in order to protect their subjects. Similar regulations were also laid down by Ottoman authorities. These regulations mostly were determined in accordance with Islamic Law. Islamic Law has some regulations for family members such as the sick, the old and children that need protection in any case. From the studies of the archives and Sharia Records it is understood that both Muslims and non-Muslims in the Ottoman Empire largely benefited from the regulations. This article deals with how nonMuslims that constituted a sizeable proportion of the Ottoman population took advantage of the regulations concerning protection of family members in the light of the archives. [ABSTRACT FROM AUTHOR]