Shar?'a: Theory, Practice, Transformations – By Wael B. Hallaq

Ohlander, Erik S.

doi:10.1111/j.1949-3606.2010.00026.x

Cited by 4 publications

(6 citation statements)

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“…Some of the teachings are recommendations, while others are strict orders. The orthodox Sharia, like the Jewish Talmud, established principles for religious rituals, prayers, eating, drinking, treatment of parents and children, education, criminal acts, property and money matters, and the conduct of commerce, among others (see, Hallaq 2009).…”

Section: Politics and Religion In Israelmentioning

confidence: 99%

“…It is difficult to ascertain how many of the bill's opponents were aware of the fact that the Ottoman Family Law is a state law, and that its provisions are less flexible than the Islamic Sharia, which allows disputants to choose between different Islamic schools of thought (Hallaq 2009). They did not refer to the fact that the law was designed to be a modern law and that it did not apply solely to Muslims; indeed, of the law's 157 articles, 30 were specific to Jews and Christians, and Article 155 stated that any provision not tailored to a specific religion applied to all citizens of the Ottoman Empire (Shahar 2015).…”

Section: Politics and Religion In Israelmentioning

confidence: 99%

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Gender, State and Religion: Palestinian Feminist Politics

Hawari

2024

PolRel

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Religion-based personal status laws and religious courts are an intrinsic component of the Jewish character of the State of Israel. The association between one’s religious affiliation and the law governing one’s personal status issues is longstanding. However, the significance and dynamics of this association cannot be analyzed in isolation from the context of the identity of the state, or the identity of the local subjects in terms of their nationality, religious affiliation, and gender. In the case of Palestinian citizens of Israel, the personal state laws that govern them bear the imprint of the state’s hierarchical and discriminatory citizenship regime. This article examines the struggles of Palestinian feminist activists, citizens of Israel, in their attempts to improve their personal status issues, which began in the 1990s and were led by secular as well as religious Palestinian feminists. In doing so, it reveals the complexity of feminist politics at the juncture of religion, gender and colonialism. It identifies similarities and differences in feminist discourses and activities, while delineating the boundaries of these politics. It argues that, in many instances, activists had to choose between ‘collaboration’ with a colonial regime and ‘complicity’ with a patriarchal establishment. The paper is based on a variety of sources, including media articles, archival documents, protocols of parliamentary committees, and personal interviews conducted with leading feminist activists.

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Section: Politics and Religion In Israelmentioning

confidence: 99%

Section: Politics and Religion In Israelmentioning

confidence: 99%

Gender, State and Religion: Palestinian Feminist Politics

Hawari

2024

PolRel

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“…The movement first appeared in Egypt in 1928, known as the Muslim Brotherhood. 14 The perspective of the Muslim Brotherhood suddenly spread, and several people have studied some of ideas that run contrary to the Qur'an and Sunna. The main intention of the Ikhwan has been to destroy the region and do enact austerity among Muslim societies, ultimately killing and crushing innocent people along the way as explained in the introduction.…”

Section: The Development Of the Ikhwanmentioning

confidence: 99%

“…For example, al Sahwa 13 E.g., Mohammad Bin Salman Al Saud (MBS) is a fabulous example as he trying to dispose these kinds of rebellious. 14 ALISON PARGETER, THE MUSLIM BROTHERHOOD: FROM OPPOSITION TO POWER 2 (2013). Profile: Egypt's Muslim Brotherhood, BBC NEWS, 25 December 2013 available at http://www.bbc.com/news/world-middle-east-12313405.…”

mentioning

confidence: 99%

The Promoting Coexistence Inter-Religions in the Kingdom of Saudi Arabia and Combating Destructive Ideology Locally and Internationally Following the Prophet Approach to Tolerance Towards Religions

OHUD ALZAHRANI

2023

RLJ

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The Kingdom of Saudi Arabia follows the prophet Mohammed approach according to the Quran as Allah said in describing how to deal with other religions “For You is Your Religion; For Me is My Religion.” In this paper traying to deliver the message worldwide in how the crown prince Mohmmed bin Salman’s vision 2030, and the new system. This development will change the destructive ideology worldwide domestically and internationally perspective. To this regard and to answer this research question around the methods of how the KSA already inter a great coexistence between religions internationally in order to maintain the world peace. Moreover, the results obviously came to show the efforts of the KSA and brings promoting of coexistence Inter-Religions, so this result as a response to the enemies against the Kingdom’s policy. Also and more importantly, to clarify how the prophet Mohammed dealt with other religious and how to make treaties and convention with the aim of common interests in order to spread peace.

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“…It does not only reflect the growing prominence of Islam but also the emergence of Islamisation as one specific form of globalisation (Glenn, 2006), competing with others. This competitive scenario simultaneously challenges the concepts of statecentric positivism and of international human rights, leading to huge debates and tensions about past and future alike (Hallaq, 2009;An-Na'im, 2008). The input of religion as a perennial manifestation of natural law is now taken more seriously again by global legal scholarship, and 9/11 may have something to do with that.…”

Section: The Phenomenon Of Global Law and Our Deficient Knowledgementioning

confidence: 99%