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In the name
of the merciful and compassionate Lord. 0
thou who art enwrapped!
Rise by night except
a little the half, or deduct there from a little,
and chant the sacred text.
Verily, we
will cast on thee a heavy speech.
Verily, the early part of the
night is stronger in
impressions and more upright in
speech!
Verily, thou hast by day a
long employment; but mention the name of thy Lord,
Devote thyself
thoroughly to Him; there is no God but He; then take Him for a
guardian!
And endure patiently what
they say, and flee from them with a decorous flight.
And leave those
who say it is a lie, who are possessed of comfort; and let them bide for a
while.
Those who bear the throne
and those around it celebrate the
praise of their Lord,
Believe in Him, and ask pardon for those who
believe.
'Our Lord, thou dost
embrace all things in mercy and
knowledge,
then pardon those who turn repentant and follow thy way, and
guard them from the torment of
hell!'
'Our Lord make them enter into gardens of Paradise which thou hast
promised to them, and to those who do well of
their fathers, and their wives, and their seed; verily, thou art the mighty,
the wise.
Guard them from evil deeds, for he whom
thou shalt guard from evil deeds on that
day, thou wilt have had mercy on, and
that is mighty bliss!
IN the name
of the merciful and compassionate God.
By the
night when it veils!
And the
day when it is displayed!
And by what
created male and
female!
Verily, your efforts are
diverse!
As for him who gives resources and stands in
awe of God,
And believes in the
best,
We will send him easily to ease!
As for him who is closefisted,
And longs for wealth,
And calls the good a lie,
We will send him
easily to difficulty!
And his wealth shall not avail him!
Verily, in the creation of the
heavens and the Earth, and in the succession of
night and
day, are signs to those possessed of
minds; who remember God standing
and sitting or lying on their sides, and
reflect on the creation of
the heavens and the Earth.
'0 Lord!
Thou hast not created it all in vain.
We
celebrate you
Lord!
 
Sharia, Shari-'ah, Shari'a, Shariah,
Syariah,
Islamic law or the Law of
Allah
Shariah controls, rules and
regulates all public and private behavior.
Shariah has regulations for personal hygiene, diet,
sexual conduct, and elements of child
rearing.
Mainstream Islam distinguishes between fiqh, which means '
understanding of details' and refers to the inferences drawn by scholars, and
sharia, which refers to the principles that lie behind the fiqh.
Scholars hope that fiqh and sharia are in
harmony in any given case, but
they cannot be sure.
Sharia has certain laws which
are regarded as divinely ordained, concrete and
timeless for all relevant situations
(for example, the ban against drinking liquor as an intoxicant).
Sharia
also has certain laws which are extracted based on principles established by
Islamic lawyers and judges (Mujtahidun).
The sharia as
interpreted by Islamic lawmakers is
believed by Muslims to be merely a human approximation of the true Sharia,
which is understood as the divine and
eternal correct path.
In
deriving Sharia law, Islamic lawmakers are not, therefore, actually creating
divinely correct or incorrect
actions beyond question, but rather attempting to interpret divine principles.
Sharia in general is considered divine, but a lawyer's or judge's
extraction or opinion on a given matter is not. Again the process and
intention of refering to the
Law of Allah is divinely sanctioned.
An Islamic lawyer or judge's attempts to rule according to Sharia, can
be described as 'ruling by Sharia', but
this ruling is not beyond question.
For Sunni Muslims, the primary sources of Islamic law are the Qur'an,
the Hadith or directions of the Islamic prophet
Muhammad ibn
'Abdullāh, the unanimity of Muhammad's disciples on a certain issue (ijma), and Qiyas
(drawing analogy from the
essence of divine principles).
Qiyas
- various forms of reasoning, including by
analogy - are used by the
law scholars (Mujtahidun) to deal with situations where the sources provided no
concrete rules. The consensus of the community,
public interest, and others
were also accepted as secondary sources where the first four primary sources
allow.
In Imami-Shi'i law, the sources of law (usul al-fiqh) are the
Qur'an, anecdotes of Muhammad's practices and those of the 12 Imams, and
the intellect (aql).
The
practices called Sharia today, however, also have roots in local customs
(Al-urf). Islamic jurisprudence is called fiqh and is divided into two parts:
the study of the sources and methodology (usul al-fiqh - roots of the law) and
the practical rules (furu' al-fiqh - branches of the law).
The authority of Sharia is drawn from two primary
sources, as well as two secondary sources. The first major source is the
specific guidance in the Qur'an, and the second source is the Sunnah,
literally the 'Way', i.e. the way that
Muhammad ibn
'Abdullāh lived his
life. (The compilation of all that
Muhammad ibn
'Abdullāh said, did or approved of is called the Hadith.)
A
lesser sources of authority is Qiyas, which is the extension by
analogy of existing Sharia
law to new situations.
Finally, Sharia law can be based on ijma, or
consensus. Justification for this final approach is drawn from the Hadith where
Muhammad states; "My nation cannot agree on an error."
The role of ulema, i.e. scholars,
is critical, since they are the ones who study the Islamic law and therefore
have authority to represent it.
Sharia has largely been codified by the
schools (madhhabs) of Islamic
Jurisprudence (Fiqh).
The comprehensive nature of Sharia law is due to
the belief that the law must provide all that is necessary for individual
spiritual and physical well-being.
All possible actions of a Muslim are
divided (in principle) into five
categories: obligatory,
meritorious, permissible, reprehensible, and forbidden.
Fundamental to the
obligations of every
Muslim are the Five Pillars of Islam.
Sharia is the social equal to
English common law, European civil law, Socialist law, Hindu law and the
law of Moses.
The
most striking difference between Sharia law and English common law or European
civil law is that in both English common law and European civil law lawfully
executed and valid contracts can not be revised. Under Sharia law if one party
to a contract feels the contract is unjust he may ask the Sharia law authority
to change the terms, modify or invalidate the contract on the grounds that
fairness and justice under Sharia law requires the equal enrichment of both
participants to the contractual obligation .
Crime and Islam Sharia requires a very high level of proof for the most serious
crimes and punishments. If
proof is not as specified then the crime must be considered a lesser crime. The
major myth is that judges in Islamic nations have fixed
punishments for all crimes.
The judge under Sharia is not bound by precedents, rules, or prior decisions as
in English common law.
Hadd crimes, the most serious crimes in Sharia
law, are murder, apostasy, making
war upon Allah
and His messengers, theft, adultery,
defamation, false accusation of adultery or fornication, robbery and
consumption of intoxicants. These are considered crimes against
Allah.
Tazir crimes are acts which are
punished because the offender disobeys the word and
Law of Allah. Tazir crimes are crimes
against society.
A Qesas crime is one of retaliation. If you commit a
Qesas crime, the victim has a right to
seek retribution and retaliation.
The concept of retribution was found
in the first statutory "Code of
Hammurabi" and in the law of Moses in the
form of "an eye for an eye." Muslims add to that saying "but it is better to
forgive."
Contemporary common law today still is filled with the
assumptions of retribution. The American justice system has adopted a
retribution model which sets fixed
punishments for each crime.
The American federal code contains "mandatory minimum" sentences for
drug dealing. Many states have fixed
punishment for
drug, violence and the use of particular
weapons.
Qesas crime is simple retribution: if one commits a crime he
desire what the punishment
will be.
Diya has its roots in Islamic law and dates to the time of the
prophet Mohammad when there were
many local families, tribes and clans. The
prophet Mohammad was able to
convince several tribes to take a monetary payment in retribution for damage to
the clan or tribe.
Diya is paid by the offender to the
victim if he is
alive. If the
victim is dead, the money is paid to the
victim's family or to the
victim's clan or tribe. The assumption is
that victims will be compensated for
their loss.
Under English common
law, the victim or
family must sue the offender in a civil tort
action for damages. Qesas law combines the process of criminal and civil
hearings into one, just as the "civil law" is applied in many nations on Earth.
Qesas crimes are compensated as restitution under common law and civil law.
Qesas crimes require compensation for each crime committed.
Apostasy in
IslamIn some interpretations of an Islamic state,
conversion by Muslims to other religions is forbidden and is termed apostasy.
In Muslim theology, apostasy resembles the crime of treason,
the betrayal of one's own country. Penalties may include ostracism or even
execution if they live or have
lived in an "Islamic State" and are deemed
enemies of the state.
By
analogy, in the age of
nation states, an individual who commits treason (turning state's
secrets to a foreign power, or
spies for a foreign power, etc) is subject to severe penalty -
historically,
death.
A well known example of a
Muslim "apostate" undergoing persecution is that of Salman Rushdie, whose
novel The Satanic Verses
prompted Khomeini to issue a fatwa (religious
opinion) for his execution. Even though some
suspect that Khomeini issued this fatwa more because of the lampooning
of Khomeini himself it could be argued that Khomeini's
motivation for issuing the fatwa is
irrelevant as Rushdie's apostasy was the formal ground for the imposition of
the death sentence.
"Some of us
are righteous, and some are
less than righteous; we
follow various paths.
We
knew full well that we can never run away from God on Earth; we can never run
away and escape.
When we heard the guidance, we believed therein.
Anyone who believes in God will never fear
any injustice, nor any affliction.
Among us are the submitters, and
among us are the compromisers.
As for those who submitted, they are on
the right path.
As for the
compromisers, they will be fuel for Gehenna.
If they remain on the right path,
we will bless them with abundant water.
We will surely test them all.
As for him who disregards the message of God, God will direct him to
ever increasing retribution. "
Qur'an Jinn 72:11-17
Math and Islam
"Mathematics is the bedrock upon which the entire
edifice of science rests. To this day, every field of thought that presumes to
the status of a science turns to mathematics for validation, either directly or
by implying through hypertrophied technical jargon an exactitude of meaning
that admits to the methods of deductive reasoning." -
Charles
Eisenstein
Currently used science and
mathematics depended upon the
Arabic numeral system created or improved by Muslims.
Algebra was first
fully developed by Al Khwarism, the "father of algebra".
Al-Tusi is the
"father of trigonometry".
Al-Khashi, from Persia, invented decimal
fractions.
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