Sharia

"Islamic law" redirects here. For Islamic jurisprudence, see Fiqh.

Not to be confused with Saria (disambiguation), Shahriyar (disambiguation), Shara (disambiguation), or Shariyah (disambiguation).

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Sharia (Arabic: شريعة‎ šarīʿah, IPA: [ʃaˈriːʕa], "legislation"; sp. shariah, sharīʿah; also قانون إسلامي qānūn ʾIslāmī) is the moral code and religious law of Islam. Sharia deals with many topics addressed by secular law, including crime, politics, and economics, as well as personal matters such as sexual intercourse, hygiene, diet, prayer, and fasting. Though interpretations of sharia vary between cultures, in its strictest definition it is considered the infallible law of God—as opposed to the human interpretation of the laws (fiqh).

There are two primary sources of sharia law: the precepts set forth in the Quran, and the example set by the Islamic prophet Muhammad in the Sunnah. Where it has official status, sharia is interpreted by Islamic judges (qadis) with varying responsibilities for the religious leaders (imams). For questions not directly addressed in the primary sources, the application of sharia is extended through consensus of the religious scholars (ulama) thought to embody the consensus of the Muslim Community (ijma). Islamic jurisprudence will also sometimes incorporate analogies from the Quran and Sunnah through qiyas, though Shia jurists prefer reasoning ('aql) to analogy.

The reintroduction of sharia is a longstanding goal for Islamist movements globally, including in Western countries, but attempts to impose sharia have been accompanied by controversy, violence, and even warfare such as the Second Sudanese Civil War. Some in Israel and other countries in Asia have maintained institutional recognition of sharia, and use it to adjudicate their personal and community affairs. In Britain, the Muslim Arbitration Tribunal makes use of sharia family law to settle disputes.

The concept of justice embodied in sharia is different from that of secular Western law. Muslims believe the sharia law has been revealed by God. In Islam, the laws that govern human affairs are just one facet of a universal set of laws governing nature itself. Violations of Islamic law are offenses against God and nature, including one's own human nature. Crime in Islam is sin. Whatever crime is committed, whatever punishment is prescribed for that crime in this world, one must ultimately answer to God on the Day of Judgement.

Etymology

Scholars describe the word sharia as an archaic Arabic word denoting "pathway to be followed", or "path to the water hole". The latter definition comes from the fact that the path to water is the whole way of life in an arid desert environment.

The etymology of sharia as a "path" or "way" comes from the Qur'anic verse^{[Quran 45:18]}: "Then we put thee on the (right) Way of religion so follow thou that (Way), and follow not the desires of those who know not." Abdul Mannan Omar in his Dictionary of the Holy Quran, believes the "Way" in 45:18 (quoted above) derives from shara'a (as prf. 3rd. p.m. sing.), meaning "He ordained". Other forms also appear: shara'u^{[Quran 45:13]} as (prf. 3rd. p.m. plu.), "they decreed (a law)"^{[Quran 42:21]}; and shir'atun (n.) meaning "spiritual law"^{[Quran 5:48]}.

History

The origin of sharia is the Qur'an, believed by Muslims to be the word of God, and traditions gathered from the life of the Islamic Prophet Muhammad (born ca. 570 CE in Mecca).

Sharia underwent fundamental development, beginning with the reigns of caliphs Abu Bakr (632–34) and Umar (634–44), during which time many questions were brought to the attention of Muhammad's closest comrades for consultation. During the reign of Muawiya b. Abu Sufyan ibn Harb, ca. 662 CE, Islam undertook an urban transformation, raising questions not originally covered by Islamic law. Since then, changes in Islamic society have played an ongoing role in developing sharia, which branches out into fiqh and Qanun respectively.

The formative period of fiqh stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory. Progress in theory happened with the coming of the early Muslim jurist Muhammad ibn Idris ash-Shafi'i (767–820), who laid down the basic principles of Islamic jurisprudence in his book Al-Risala. The book details the four roots of law (Quran, Sunnah, ijma, and qiyas) while specifying that the primary Islamic texts (the Quran and the hadith) be understood according to objective rules of interpretation derived from careful study of the Arabic language.

A number of important legal concepts and institutions were developed by Islamic jurists during the classical period of Islam, known as the Islamic Golden Age, dated from the 7th to 13th centuries.

Among the Muslims, tribal laws were adapted to conform to sharia "for they could not form part of the tribal law unless and until they were generally accepted as such." Additionally, Noel James Coulson, Lecturer in Islamic law of the University of London, states that "to the tribe as a whole belonged the power to determine the standards by which its members should live. But here the tribe is conceived not merely as the group of its present representatives but as a historical entity embracing past, present, and future generations." So, while "each and every law must be rooted in either the Qur'an or the Sunnah," without contradiction, tribal life brought about a sense of participation. Such participation was further reinforced by Muhammad who stated, "My community will never agree in error".

The Umayyads initiated the office of appointing qadis, or Islamic judges. The jurisdiction of the qadi extended only to Muslims, while non-Muslim populations retained their own legal institutions. The qadis were usually pious specialists in Islam. As these grew in number, they began to theorize and systemize Islamic jurisprudence. The Abbasid made the institution of qadi independent from the government, but this separation wasn't always respected.

Both the Umayyad caliph Umar II and the Abbasids had agreed that the caliph could not legislate contrary to the Qur'an or the sunnah. Imam Shafi'i declared: "a tradition from the Prophet must be accepted as soon as it become known...If there has been an action on the part of a caliph, and a tradition from the Prophet to the contrary becomes known later, that action must be discarded in favor of the tradition from the Prophet." Thus, under the Abbasids the main features of sharia were definitively established and sharia was recognized as the law of behavior for Muslims.

During the 19th century, the history of Islamic law took a sharp turn due to new challenges the Muslim world faced: the West had risen to a global power and colonized a large part of the world, including Muslim territories. In the Western world, societies changed from the agricultural to the industrial stage, new social and political ideas emerged, and social models slowly shifted from hierarchical towards egalitarian. The Ottoman Empire and the rest of the Muslim world were in decline, and calls for reform became louder.

In Muslim countries, codified state law started replacing the role of scholarly legal opinion. Western countries sometimes inspired, sometimes pressured, and sometimes forced Muslim states to change their laws. Secularist movements pushed for laws deviating from the opinions of the Islamic legal scholars. Islamic legal scholarship remained the sole authority for guidance in matters of rituals, worship, and spirituality, while they lost authority to the state in other areas.

The Muslim community became divided into groups reacting differently to the change: secularists believe that the law of the state should be based on secular principles, not on Islamic legal doctrines; traditionalists believe that the law of the state should be based on the traditional legal schools; reformers believe that new Islamic legal theories can produce modernized Islamic law and lead to acceptable opinions in areas such as women's rights. This division persists until the present day (Brown 1996, Hallaq 2001, Ramadan 2005, Aslan 2006, Safi 2003, Nenezich 2006).

There has been a growing religious revival in Islam, beginning in the eighteenth century and continuing today. This movement has expressed itself in various forms ranging from wars to efforts towards improving education.

Diagram of prominent jurists

This diagram shows the prominent jurists after Muhammad and their students and who they then taught. Some of the chains of Hadith narration also follow these chains, unit they are recorded in Hadith books like Sahih al-Bukhari.

Muhammad taught                                                                                                                         Umar   Ali   `Abd Allah bin Masud     Zaid bin Thabit   `Abd Allah ibn `Abbas   Aisha                                                                               Abdullah ibn Umar   Hussein ibn Ali           Said ibn al-Musayyib       Urwah ibn Zubayr                                                                         Zayn al-Abidin   Alqama ibn Qays                       Qasim ibn Muhammad ibn Abu Bakr                                                                                   Zayd ibn Ali   Muhammad al Baqir   Ibrahim al-Nakha’i       Ibn Shihab al-Zuhri                                                                                         Hammad bin ibi Sulman                                                                                               Ja'far al-Sadiq Malik ibn Anas Abu Hanifa                                                                                                                                     Al-Shafi‘i   Ismail ibn Ibrahim     Abu Yusuf   Muhammad al-Shaybani                                                       Ahmad ibn Hanbal Muhammad al-Bukhari Travelled every where collecting hadith Muslim ibn al-Hajjaj Travelled around collecting hadith Muhammad ibn `Isa at-Tirmidhi Travelled around collecting hadith

Definitions and descriptions

Sharia, in its strictest definition, is a divine law, as expressed in the Qur'an and Muhammad's example (often called the sunnah). As such, it is related to but different from fiqh, which is emphasized as the human interpretation of the law. Many scholars have pointed out that the sharia is not formally a code, nor a well-defined set of rules. The sharia is characterized as a discussion on the duties of Muslims based on both the opinion of the Muslim community and extensive literature. Hunt Janin and Andre Kahlmeyer thus conclude that the sharia is "long, diverse, and complicated."

From the 9th century, the power to interpret and refine law in traditional Islamic societies was in the hands of the scholars (ulema). This separation of powers served to limit the range of actions available to the ruler, who could not easily decree or reinterpret law independently and expect the continued support of the community. Through succeeding centuries and empires, the balance between the ulema and the rulers shifted and reformed, but the balance of power was never decisively changed. At the beginning of the nineteenth century, the Industrial Revolution and the French Revolution introduced an era of European world hegemony that included the domination of most of the lands of Islam. At the end of the Second World War, the European powers found themselves too weakened to maintain their empires. The wide variety of forms of government, systems of law, attitudes toward modernity and interpretations of sharia are a result of the ensuing drives for independence and modernity in the Muslim world.

According to Jan Michiel Otto, Professor of Law and Governance in Developing Countries at Leiden University, "Anthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion. Those who adhere to a confrontational view of sharia tend to ascribe many undesirable practices to sharia and religion overlooking custom and culture, even if high-ranking religious authorities have stated the opposite." Otto's analysis appears in a paper commissioned by the Netherlands Ministry of Foreign Affairs.

Sources of sharia law

Main article: Sources of sharia

There are two sources of Sharia (understood as the divine law): the Qur'an and Sunnah. According to Muslims, the Qur'an is the unalterable word of God. Much of the Qur'an exhorts Muslims to general moral values; only 80 verses of the Qur'an contain legal prescriptions. The Sunnah is the life and example of the Islamic prophet Muhammad. The Sunnah's importance as a source of Sharia, is confirmed by several verses of the Qur'an (e.g. ^{[Quran 33:21]}). The Sunnah is primarily contained in the hadith or reports of Muhammad's sayings, his actions, his tacit approval of actions and his demeanor. While there is only one Qur'an, there are many compilations of hadith, with the most authentic ones forming during the sahih period (850 to 915 CE). The six acclaimed Sunni collections were compiled by (in order of decreasing importance) Muhammad al-Bukhari, Muslim ibn al-Hajjaj, Abu Dawood, Tirmidhi, Al-Nasa'i, Ibn Majah. The collections by al-Bukhari and Muslim, regarded the most authentic, contain about 7,000 and 12,000 hadiths respectively (although the majority of entries are repetitions). The hadiths have been evaluated on authenticity, usually by determining the reliability of the narrators that transmitted them. For Shias, the Sunnah may also include anecdotes The Twelve Imams.

The process of interpreting the two primary sources of Islamic law is called fiqh (literally meaning "intelligence") or Islamic jurisprudence. While the above two sources are regarded as infallible, the fiqh standards may change in different contexts. Fiqh covers all aspects of law, including religious, civil, political, constitutional and procedural law. Fiqh depends on 4 sources:

1. Interpretations of the Qur'an
2. Interpretations of the Sunnah
3. Ijma, consensus amongst scholars ("collective reasoning")
4. Qiyas/Ijtihad analogical deduction ("individual reasoning")

Amongst the sources unique to fiqh, i.e. ijma and qiyas/ijtihad, the former is preferred. In Shi'a jurisprudence the fourth source may be expanded to include formal logic (mantiq). Historically the fiqh also came to include comparative law, local customs (urf) and laws motivated by public interest, so long as they were allowed by the above four sources. Because of the involvement of human interpretation, the fiqh is considered fallible, and thus not a part of Sharia (although scholars categorize it as Islamic law).

There exist five schools of thought of fiqh, all founded within the first four centuries of Islam. Four are Sunni Hanafi, Maliki, Shafi'i and Hanbali and one Shia: Ja'fari (followed by most Shia Muslims) Many Islamic scholars today advocate renewed approaches to fiqh that don't necessarily follow the traditional five allegiances. The Salafi movement attracts followers from various schools of fiqh, and is based on the Quran, Sunnah and the actions and sayings of the first three generations of Muslims.

Although there are many different interpretations of sharia, and differing perspectives on each interpretation, there is consensus among Muslims that sharia is a reflection of God's will for humankind. Sharia must therefore be, in its purest sense, perfect and unchanging. The evolution or refinement of sharia is an effort to reflect God's will more perfectly.

Islamic jurisprudence (Fiqh)

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Islamic jurisprudence (Fiqh)
Economic History Zakat Jizya Nisab Khums Sadaqah Waqf Bayt al-mal Banking Riba Murabaha Takaful Sukuk Inheritance
Political Political aspects of Islam Islamic leadership Caliphate Imamah Wilayat al-faqih Bay'ah Dhimmi
Marital Contract Mahr Marriage in Islam Misyar Halala Urfi Nikah mut‘ah Polygyny Divorce Iddah Ma malakat aymanukum Adoption
Sexual Techniques Masturbation Hygiene Extramarital sex Awrah
Criminal Hudud Blasphemy Maisir (gambling) Zina (extramarital sex) Hirabah (unlawful warfare) Fasad (mischief) Rajm (stoning) Tazir (discretionary) Qisas (retribution) Diyya (compensation)
Etiquette Adab Sex segregation Mahram Honorifics Toilet
Theological Baligh Salat Raka'ah Qibla Turbah Sunnah salat Tahajjud Tarawih Nafl salat Sawm Hajj Ihram Clothing Mut'ah Tawaf Umrah with Hajj
Hygiene Sexual Toilet Taharah Ihram Wudu Masah Ghusl Tayammum Miswak Najis Dietary Dhabihah Alcohol Pork Compared with kashrut
Military Defensive jihad Offensive jihad Hudna Istijarah (asylum) Ma malakat aymanukum Prisoners of war
Islamic studies

Schools of law

Main article: Madhhab

Map of the Muslim world with the main schools of Islamic law (madhhab)

Madhhab is a Muslim school of law or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such "schools". In fact, several of the Sahābah, or contemporary "companions" of Muhammad, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza'iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi'i, Hanbali and Zahiri schools were established later, though the latter school eventually died out.

Generally, Sunni Muslims prefer one madhhab out of the four (normally a regional preference) but also believe that ijtihad must be exercised by the contemporary scholars capable of doing so. Most rely on taqlid, or acceptance of religious rulings and epistemology from a higher religious authority in deferring meanings of analysis and derivation of legal practices instead of relying on subjective readings.

Categories of human behaviour

Fiqh classifies behaviour into the following types or grades: fard (obligatory), mustahabb (recommended), mubah (neutral), makruh (discouraged), and haraam (forbidden). Every human action belongs in one of these five categories.

Actions in the fard category are those required of all Muslims. They include the five daily prayers, fasting, articles of faith, obligatory charity, and the hajj pilgrimage to Mecca.

The mustahabb category includes proper behaviour in matters such as marriage, funeral rites and family life. As such, it covers many of the same areas as civil law in the West. Sharia courts attempt to reconcile parties to disputes in this area using the recommended behaviour as their guide. A person whose behaviour is not mustahabb can be ruled against by the judge.

All behaviour which is neither discouraged nor recommended, neither forbidden nor required is of the Mubah; it is permissible.

Makruh behaviour, while it is not sinful of itself, is considered undesirable among Muslims. It may also make a Muslim liable to criminal penalties under certain circumstances.

Haraam behaviour is explicitly forbidden. It is both sinful and criminal. It includes all actions expressly forbidden in the Quran. Certain Muslim dietary and clothing restrictions also fall into this category.

The recommended, neutral and discouraged categories are drawn largely from accounts of the life of the Islamic Prophet Muhammad. To say a behaviour is sunnah is to say it is recommended as an example from the life and sayings of Muhammad. These categories form the basis for proper behaviour in matters such as courtesy and manners, interpersonal relations, generosity, personal habits and hygiene.

Topics of Islamic law

Shari'ah law can be organized in different ways and Professor Abdur Rahman I. Doi, author of Shari'ah: The Islamic Law has divided Shari'ah content into five main branches:

1. Family relations
2. Crime and punishment
3. Inheritance and disposal of property
4. The economic system
5. External and other relations

"Reliance of the Traveller", an English translation of a fourteenth century CE reference on the Shafi'i school of fiqh written by Ahmad ibn Naqib al-Misri, organizes sharia law into the following topics:

1. Purification
2. Prayer
3. Funeral prayer
4. Taxes
5. Fasting
6. Pilgrimage
7. Trade
8. Inheritance
9. Marriage
10. Divorce
11. Justice

In some areas, there are substantial differences in the law between different schools of fiqh, countries, cultures and schools of thought.

Hygiene and purification

Main article: Islamic hygienical jurisprudence

In Islam, purification has a spiritual dimension and a physical one. Muslims believe that certain human activities and contact with impure animals and substances cause impurity. Classic Islamic law details how to recognize impurity, and how to remedy it. Muslims use water for purification in most circumstances, although earth can also be used under certain conditions. Before prayer or other religious rituals, Muslims must clean themselves in a prescribed manner. The manner of cleansing, either wudhu or ghusl, depend on the circumstances. Muslims' cleaning of dishes, clothing and homes are all done in accordance with stated laws.

Economic laws

Main article: Islamic economic jurisprudence

All Muslims who live above the subsistence level must pay an annual alms, known as zakat. In the modern sense, this would be Islam's equivalent to US Social Security or UK National Insurance. This is not charity, but rather an obligation owed by the eligible Muslim to the poor of the community. The amount is calculated based on the wealth of the Muslim. There is no fixed rate stated in Quran; but the generally practiced rate is 2.5 percent. Eligibility and total payable varies; depending on the type and quantity of wealth being assessed. If the Government wishes to create a comprehensive and robust welfare state, the rate can be increased. Wealth includes savings, jewelry and land. Classic Islamic law details the tax, how it is assessed, its collection, and its distribution.

Islamic law recognizes private and community property, as well as overlapping forms of entitlement for charitable purposes, known as waqf or trusts. Under sharia law, however, ownership of all property ultimately rests with God; while individual property rights are upheld, there is a corresponding obligation to share, particularly with those in need. The laws of contract and obligation are also formed around this egalitarian Quranic requirement, prohibiting unequal exchanges or unfair advantage in trade. On this basis, the charging of interest on loans is prohibited, as are other transactions in which risks are borne disproportionately to the potential returns between parties to a transaction. The limits on personal liability afforded by incorporation are seen as a form of usury in this sense, as is insurance. All these inequities in risk and reward between parties to a transaction, known collectively as riba, are prohibited. For this reason, Islamic banking and financing are partnerships between customers and institutions, where risk and reward are distributed equitably. Partnerships, rather than corporations, are the key concept in collective Islamic business. Financing and investments are accomplished in this manner, as purchases and resales, with equity shifting over time between the institution and the client as payments are made or returns are recognized. Conversely, no individual is shielded from the consequences of poor judgement or bad timing. The Islamic financial and investment models have taken root in the West and begun to flourish. Classic Islamic law details the manner of contracting, the types of transactions, the assignment of liability and reward, and the responsibilities of the parties in Islamic trade.

The rules of inheritance under sharia law are intricate, and a female's portion is generally half the amount a male would receive under the same circumstances. Up to one third of a person's property may be distributed as bequests, or wasiyya, upon their death. After debts are settled, the remainder of the estate will be divided among the family of the deceased according to the rules of inheritance, or irth. In Islamic societies, inherited wealth and property do not easily accumulate to, or remain in, certain families. Large concentrations of property will be divided into smaller portions over time among male inheritors. Property will tend to flow to other families as female inheritors take their shares into their marriages. Classic Islamic law details the division of property, the shares family members are entitled to, adjustments and redistributions in the shares, orders of precedence among inheritors, and substitution among inheritors.

Dietary laws

Main article: Islamic dietary laws

During the Islamic month of Ramadan, Muslims abstain from food and drinks between dawn and sunset. Exceptions to this obligation are made for children who are pre-pubescent, the infirm, travelers, and pregnant or menstruating women. During Ramadan, the daylight hours will often begin and end with a large meal. After dinner, many Muslims participate in special communal prayers held during Ramadan. The end of Ramadan fasting is celebrated with special prayers, gatherings of family and friends, and specially prepared meals. Muslims may also fast on other special days of the year, and to make up for missed days of fasting. Classic Islamic law details the exact definition of the fast, the times of fasting, how a fast may be broken, who must fast, and permitted exceptions to the fast.

Islamic law does not present a comprehensive list of pure foods and drinks. However, it prohibits:

• Swine, blood, the meat of already dead animals and animals slaughtered in the name of someone other than God.
• Slaughtering an animal in any other way except the prescribed manner of tazkiyah (cleansing) by taking God's name, which involves cutting the throat of the animal and draining the blood. Slaughtering with a blunt blade or physically ripping out the oesophagus is strictly forbidden. Modern methods of slaughter like the captive bolt stunning and electrocuting are also prohibited.
• Intoxicants

The prohibition of dead meat is not applicable to fish and locusts. Also hadith literature prohibits beasts having sharp canine teeth, birds having claws and talons in their feet, Jallalah (animals whose meat carries a stink in it because they feed on filth), tamed donkeys, and any piece cut from a living animal.

Theological obligations

Main article: Islamic theological jurisprudence

At least once in each Muslim's lifetime, they must attempt a visit to the Holy Places of Islam located in Mecca, Saudi Arabia. The focus of this journey is the Kaaba, a small rectangular building around which a huge mosque has been built. This pilgrimage, known as the Hajj, begins two months after Ramadan each year. Dressed in symbolically simple clothing, Muslim pilgrims circle the Kaaba seven times, often followed by a drink from a special stream. Next, a symbolic search for water is performed by travelling back and forth between two nearby peaks. On the eighth day of the month, the pilgrims travel to Mina in the desert and spend the night in tents. The following day, over two million Muslims gather on the slopes of Mount Arafat, where the afternoon is spent in prayer. The Feast of Sacrifice, celebrated by Muslims worldwide, is performed by pilgrims in Mina the next day, and includes the slaughter of an animal. Finally, the pilgrims perform a ritual Stoning of the Devil by tossing pebbles at three pillars. Classic Islamic law details the manner in which the pilgrim dresses, behaves, arrives, departs and performs each of these rituals.

Muslims are enjoined to pray five times each day, with certain exceptions. These obligatory prayers, salat, are performed during prescribed periods of the day, and most can be performed either in groups or by oneself; although it is recommended to pray in a group. There are also optional prayers which can be performed, as well as special prayers for certain seasons, days and events. Muslims must turn to face the Kaaba in Mecca when they pray, and they must be purified in order for their prayers to be accepted. Personal, informal prayer and invocation is practiced as well. Classic Islamic law details many aspects of the act of prayer, including who can pray, when to pray, how to pray, and where to pray.

Muslims are encouraged to visit those among them who are sick and dying. Dying Muslims are reminded of God's mercy, and the value of prayer, by those who visit them. In turn, the visitors are reminded of their mortality, and the transient nature of life. Upon death, the Muslim will be washed and shrouded in clean, white cloth. A special prayer, Janazah, is performed for the deceased, preferably by the assembled Muslim community. The body is taken to a place which has ground set aside for the burial of Muslims. The grave is dug perpendicular to the direction of Mecca, and the body is lowered into the grave to rest on its side, with the face turned towards Mecca. Classic Islamic law details visitation of the ill, preparation of the dead for burial, the funeral prayer and the manner in which the Muslim is buried.

Marital jurisprudence

An unhappy wife is complaining to the Qadi about her husband's impotence. Ottoman miniature, 18th century.

Main articles: Islamic marital jurisprudence, Divorce (Islamic), and Nikah

The laws governing Islamic marriage vary substantially between sects, schools, states and cultures. The following outline is general in nature.

Marriage is mentioned in the Quran: nikah. It aims to be permanent, but can be terminated by the husband in the talaq process, or by the wife seeking divorce using khul'.

The Qur'an permits a Muslim man to marry more than one woman at a time (up to a maximum of four), but does not encourage such behaviour. Polygamy is only permitted in certain circumstances, such as when the death of another man has left his wife with no other means of support. All wives are entitled to separate living quarters at the behest of the husband and, if possible, all should receive equal attention, support, treatment and inheritance. In modern practice, it is uncommon for a Muslim man to have more than one wife; if he does so, it is often due to the infertility of his first wife. The practice of polygamy has been regulated or abolished in some Muslim states.

Historically, Muslim rulers have often remarried the wives of their conquered opponents in order to gain ties of kinship with their new subjects. In these cases, the wives of leaders have sometimes numbered in the tens or even hundreds. In Ottoman Turkey, the practice also filtered down to the aristocracy. This became the basis for the Western image of a powerful, wealthy Muslim with a vast harem.

The laws governing divorce vary substantially between sects, schools, states and cultures. The following outline is general in nature.

A marriage can be terminated by the husband in the talaq process, or by the wife seeking divorce through khul'. Under faskh a marriage may be annulled or terminated by the qadi judge.

Men have the right of unilateral divorce under classical sharia. A Sunni Muslim divorce is effective when the man tells his wife that he is divorcing her, however a Shia divorce also requires four witnesses. Upon divorce, the husband must pay the wife any delayed component of the dower. If a man divorces his wife in this manner three times, he may not re-marry her unless she first marries, and is subsequently divorced from, another man. Only then, and only if the divorce from the second husband is not intended as a means to re-marry her first husband, may the first husband and the woman re-marry.^{[Quran 2:230]}

In practice, unilateral divorce is only common in a few areas of the Islamic world. It is much more common for divorces to be accomplished by mutual consent.

If the wife asks for a divorce and the husband refuses, the wife has a right, under classical sharia, to divorce by khul'. Although this right is not recognized everywhere in Islam, it is becoming more common. In this scenario, the qadi judge will effect the divorce for the wife, and she may be required to return part, or all, of her dowry.

Under faskh, a qadi judge can end or annul a marriage. Apostasy, on the part of the husband or wife, ends a Muslim marriage in this way. Hardship or suffering on the part of the wife in a marriage may also be remedied in this way. This procedure is also used to annul a marriage in which one of the parties has a serious disability.

Except in the case of a khul' divorce initiated by a woman, the divorced wife generally keeps her dowry from when she was married. A divorced woman is given child support until the age of weaning. The mother is usually granted custody of the child. If the couple has divorced fewer than three times (meaning it is not a final divorce) the wife also receives spousal support for three menstrual cycles after the divorce, until it can be determined whether she is pregnant. Even in a threefold divorce, a pregnant wife will be supported during the waiting period, and the child will be supported afterwards.

In a divorce, the child will stay with the mother until he or she is weaned, or until the age of discernment, when the child may choose whom he or she lives with. The age of discernment is seven or eight years.

Islamic jurists have traditionally held that Muslim women may enter into marriage with only Muslim men, although some contemporary jurists question the basis of this restriction. On the other hand, the Quran allows a Muslim man to marry a chaste woman from the People of the Book, a term that includes Jews, Sabians, and Christians.^[Quran 5:5] However, fiqh law has held that it is makruh (reprehensible) for a Muslim man to marry a non-Muslim woman in a non-Muslim country.

In 2003, a Malaysian court ruled that, under sharia law, a man may divorce his wife via text messaging as long as the message was clear and unequivocal.

The divorced wife always keeps her dowry from when she was married, and is given child support until the age of weaning. The mother is usually granted custody of the child. If the couple has divorced fewer than three times (meaning it is not a final divorce) the wife also receives spousal support for three menstrual cycles after the divorce, until it can be determined whether she is pregnant.

Criminal jurisprudence

Main article: Islamic criminal jurisprudence

Many consider the punishments prescribed by some countries' interpretation of Islamic law to be "barbaric and cruel". Islamic scholars argue that, if implemented properly, the punishments serve as a deterrent to crime. In international media, practices by countries applying Islamic law have fallen under considerable criticism at times. This is particularly the case when the sentence carried out is seen to greatly tilt away from established standards of international human rights. This is true for the application of the death penalty for the crimes of adultery, blasphemy, apostasy and homosexuality, amputations for the crime of theft, and flogging for fornication or public intoxication.

Muhammad is reported to have said: "He who plays with dice is like the one who handles the flesh and blood of swine." Abd-Allah ibn Amr reported that Muhammad prohibited all games of chance and card playing that caused financial gain or loss.

Legal and court proceedings

Sharia judicial proceedings have significant differences with other legal traditions, including those in both common law and civil law. Sharia courts traditionally do not rely on lawyers; plaintiffs and defendants represent themselves. Trials are conducted solely by the judge, and there is no jury system. There is no pre-trial discovery process, and no cross-examination of witnesses. Unlike common law, judges' verdicts do not set binding precedents under the principle of stare decisis, and unlike civil law, sharia does not utilize formally codified statutes (these were first introduced only in the late 19th century during the decline of the Ottoman Empire, cf. mecelle).

The rules of evidence in sharia courts also maintain a distinctive custom of prioritizing oral testimony.

A confession, an oath, or the oral testimony of a witness are the main evidence admissible in a hudud case, written evidence is only admissible when deemed reliable by the judge, i.e., notaries. Testimony must be from at least two witnesses, and preferably free Muslim male witnesses, who are not related parties and who are of sound mind and reliable character; testimony to establish the crime of adultery, or zina must be from four direct witnesses. Forensic evidence (i.e., fingerprints, ballistics, blood samples, DNA etc.) and other circumstantial evidence is likewise rejected in hudud cases in favor of eyewitnesses, a practice which can cause severe difficulties for women plaintiffs in rape cases. Non-Muslim minorities, however, could and did use sharia courts, even amongst themselves.

Sharia's rules on written evidence necessarily diminish the utility of written contracts to structure economic relations, and Timur Kuran has noted the predominance of a "largely oral contracting culture" in pre-modern Islamic society.

In lieu of written evidence, oaths are accorded much greater weight; rather than being used simply to guarantee the truth of ensuing testimony, they are themselves used as evidence. Plaintiffs lacking other evidence to support their claims may demand that defendants take an oath swearing their innocence, refusal thereof can result in a verdict for the plaintiff. Taking an oath for Muslims can be a grave act; one study of courts in Morocco found that lying litigants would often "maintain their testimony 'right up to the moment of oath-taking and then to stop, refuse the oath, and surrender the case." Accordingly, defendants are not routinely required to swear before testifying, which would risk casually profaning the Quran should the defendant commit perjury; instead oaths are a solemn procedure performed as a final part of the evidence process.

In Nigeria, where imposition of sharia was highly controversial, even Nigeria's justice minister was compelled to admit that in sharia courts, "if a man owes you money, you can get paid in the evening. Whereas in the regular courts, you can sit in court for ten years and get no justice."

Leaving Islam (apostasy)

See also: Apostasy in Islam and Salman Rushdie

In most interpretations of sharia, conversion by Muslims to other religions or becoming non-religious, is strictly forbidden and is termed apostasy. Many Islamic countries legally impose capital punishment as the penalty for apostasy.

The accusation of apostasy may be used against non-conventional interpretations of the Quran. The severe persecution of the famous expert in Arabic literature, Nasr Abu Zayd, is an example of this. Similar accusations and persecutions were famously leveled against the author Salman Rushdie.

Customs and behaviour

Main article: Islamic etiquettical jurisprudence

Practitioners of Islam are generally taught to follow some specific customs in their daily lives. Most of these customs can be traced back to Abrahamic traditions in Pre-Islamic Arabian society. Due to Muhammad's sanction or tacit approval of such practices, these customs are considered to be Sunnah (practices of Muhammad as part of the religion) by the Ummah (Muslim nation). It includes customs like:

• Saying "Bismillah" (in the name of God) before eating and drinking.
• Using the right hand for drinking and eating.
• Saying "As-Salaam Alaikum" (peace be upon you) when meeting someone and answering with "Wa 'alaikumus salam" (and peace be upon you).
• Saying "Alhamdulillah" (all gratitude is for only God) when sneezing and responding with "Yarhamukallah" (God have mercy on you).
• Saying the "Adhan" (prayer call) in the right ear of a newborn and the Iqama in its left.
• In the sphere of hygiene, it includes:
  • Clipping the moustache
  • Cutting nails
  • Circumcising the male offspring
  • Cleaning the nostrils, the mouth, and the teeth and
  • Cleaning the body after urination and defecation
• Abstention from sexual relations during the menstrual cycle and the puerperal discharge,^{[Quran 2:222]} and ceremonial bath after the menstrual cycle, and Janabah (seminal/ovular discharge or sexual intercourse).^{[Quran 4:43][Quran 5:6]}
• Burial rituals include funeral prayer of bathed and enshrouded body in coffin cloth and burying it in a grave.

Rituals

Main articles: Eid ul-Fitr and Eid al-Adha

There are two festivals that are considered Sunnah.

• Eid ul-Fitr
• Eid al-Adha

Rituals associated with these festivals:

• Sadaqah (charity) before Eid ul-Fitr prayer.
• The Prayer and the Sermon on Eid day.
• Takbirs (glorifying God) after every prayer in the days of Tashriq. (Normally these days are considered to be the ones in which pilgrims stay at Mina once they return from Muzdalifah i.e., the 10th, 11th, 12th and 13th of Dhu al-Hijjah.)
• Sacrifice of unflawed, four legged grazing animal of appropriate age after the prayer of Eid al-Adha in the days of Tashriq.

Dress codes

Main articles: Hijab, List of types of sartorial hijab, and Islam and clothing

The Quran also places a dress code upon its followers. The rule for men has been ordained before the women: “say to the believing men to lower their gaze and preserve their modesty, it will make for greater purity for them and Allah is well aware of all that they do.”^{[Quran 24:30]} The text continues, “And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their khumūr over their bosoms, and not display their ornaments except to their husbands...”^[24:31] All those men in whose presence a woman is not obliged to practise the dress code are known as her mahrams. Men have a more relaxed dress code: the body must be covered from knee to waist. However, under sharia law, women are required to cover all of their bodies except hands and face. Covering the face is the subject of some divergence of opinion amongst the scholars – some consider it to be compulsory since the face is the major source of attraction, whilst others consider it to be highly recommended. The rationale given for these rules is that men and women are not to be viewed as sexual objects. Men are required to keep their guard up and women to protect themselves. In theory, should either one fail, the other prevents the society from falling into fitna (temptation or discord).

There are many different opinions, however, as to whether the veil or headscarf is a real Quranic obligation. Some scholars such as Mohammed Arkoun, Soheib Bencheikh, Abdoldjavad Falaturi, Gamal al-Banna claim it is not. The Muslims brotherwood's spiritual leader, the sheikh Yusuf_al-Qaradawi, states the 19 th december 2003 (Qatar), that the veil is compulsory. However, the first group appears dominant: "Jamal al Banna has been for a number of years one of the few mainstream Muslim scholars to argue that the Muslim headscarf, or hijab, is not an Islamic obligation."

Slavery and emancipation

Main article: Islamic views on slavery

In Islamic jurisprudence, slavery was an exceptional condition, with the general rule being a presumption of freedom (al-'asl huwa 'l-hurriya — "The basic principle is liberty") for a person if his or her origins were unknown. Lawful enslavement was restricted to two instances: capture in war (on the condition that the prisoner is not a Muslim), or birth in slavery. Islamic law did not recognize the classes of slave from pre-Islamic Arabia including those sold or given into slavery by themselves and others, and those indebted into slavery. A well-known prophetic tradition has severely chastised those who enslave free people for monetary gain. Though a free Muslim could not be enslaved, conversion to Islam by a non-Muslim slave did not require that he or she then should be liberated. Slave status was not affected by conversion to Islam.

Status of non-Muslims

Main article: Dhimmi

Based on Quranic verses and Islamic traditions, classical sharia distinguishes between Muslims, followers of other Abrahamic monotheistic religions, and pagans or people belonging to other polytheistic religions. As monotheists, Jews and Christians have traditionally been considered "People of The Book," and afforded a special status known as dhimmi derived from a theoretical contract - "dhimma" or "residence in return for taxes". There are parallels for this in Roman and Jewish law. Hindus were originally considered pagans and given the choice between conversion to Islam and death (or slavery), as pagans are not afforded the rights and protections of the dhimma contract. Muslim governments in the Indus basin readily extended the dhimmi status to the Hindus and Buddhists of India. Eventually, the largest school of Islamic scholarship applied this term to all non-Muslims living in Islamic lands outside the sacred area surrounding Mecca, Saudi Arabia.

Classical sharia attributes different legal rights and obligations to different religious groups; in practice, this consisted of curbs on the rights and freedoms of non-Muslims. However, the classical dhimma contract is no longer enforced. Western influence has been instrumental in eliminating the restrictions and protections of the dhimma contract, thereby contributing to the current state of relations between Muslims and non-Muslims living in Islamic lands.

According to law professor H. Patrick Glenn of the Canadian McGill University, located in Montreal, Quebec, "[t]oday it is said that the dhimmi are 'excluded from the specifically Muslim privileges, but on the other hand they are excluded from the specifically Muslim duties' while (and here there are clear parallels with western public and private law treatment of aliens – Fremdenrecht, la condition de estrangers), '[f]or the rest, the Muslim and the dhimmi are equal in practically the whole of the law of property and of contracts and obligations'."

Classical sharia incorporated the religious laws and courts of Christians, Jews and Hindus, as seen in the early Caliphate, Al-Andalus, Indian subcontinent, and the Ottoman Millet system. In medieval Islamic societies, the qadi (Islamic judges) usually could not interfere in the matters of non-Muslims unless the parties voluntarily choose to be judged according to Islamic law, thus the dhimmi communities living in Islamic states usually had their own laws independent from the sharia law, such as the Jews who would have their own Halakha courts. These courts did not cover cases involved other religious groups, or capital offences or threats to public order. By the 18th century, however, dhimmis frequently attended the Ottoman Muslim courts, where cases were taken against them by Muslims, or they took cases against Muslims or other dhimmis. Oaths sworn by dhimmis in these courts were tailored to their beliefs.

Non-Muslims were allowed to engage in certain practices (such as the consumption of alcohol and pork) that were usually forbidden by Islamic law. Zoroastrian "self-marriages", that were considered incestuous under sharia, were also tolerated. Ibn Qayyim (1292–1350) opined that non-Muslims were entitled to such practices since they could not be presented to sharia courts and the religious minorities in question held it permissible. This ruling was based on the precedent that the prophet Muhammad did not forbid such self-marriages among Zoroastrians despite coming into contact with Zoroastrians and knowing about this practice. Religious minorities were also free to do whatever they wished in their own homes, provided they did not publicly engage in illicit sexual activity in ways that could threaten public morals.

Application by country

Use of Sharia by country:

  Sharia plays no role in the judicial system

  Sharia applies in personal status issues only

  Sharia applies in full, including criminal law

  Regional variations in the application of sharia

Main article: Application of sharia by country

Since the early Islamic states of the eighth and ninth centuries, sharia always existed alongside other normative systems. Today, the majority of Muslim countries apply sharia selectively. Some countries adopt only a few aspects of sharia, while others apply the entire code. Many predominantly Muslim countries have not adopted hudud penalties in their criminal justice systems. The harshest penalties are enforced with varying levels of consistency.

In September 2008, newspapers in the United Kingdom stated the government had "quietly sanctioned" the recognition of sharia courts. This refers to situations where both sides in a legal dispute freely choose a sharia court as a binding arbitrator rather than taking a matter before the official courts. The decision did not break new ground: the decisions of similar Jewish beth din court arbitrations have been recognized in England for over 100 years.

Sharia law is officially recognised by the justice system in Israel in matters of personal status of Muslims if they choose a sharia court (e.g. marriage, divorce, guardianship). Judges' salaries are paid by the state. Lebanon also incorporates sharia law for Muslims in family matters. Some states in northern Nigeria have reintroduced sharia courts. In practice the new sharia courts in Nigeria have most often meant the reintroduction of harsh punishments without respecting the much tougher rules of evidence and testimony. The punishments include amputation of one/both hands for theft and stoning for adultery.

A bill proposed by lawmakers in the Indonesian province of Aceh would implement sharia law for all non-Muslims, the armed forces and law enforcement officers, a local police official has announced. The news comes two months after the Deutsche Presse-Agentur warned of "Taliban-style Islamic police terrorizing Indonesia's Aceh".

Enforcement

Main article: Islamic religious police

The mutaween (Arabic: المطوعين، مطوعية‎ muṭawwiʿīn, muṭawwiʿiyyah) are the government-authorized or government-recognized religious police (or clerical police) of Saudi Arabia. They are also religious-policing organizations in Islamic countries like Saudi Arabia and the former Islamic Emirate of Afghanistan with at least some government recognition or deference which enforce varied interpretations of Sharia law.

Support

A 2013 survey by the Pew Forum on Religion and Public Life found that support for making sharia the official law of the land varies significantly among Muslims in different countries. In countries across South Asia, Southeast Asia, sub-Saharan Africa and the Middle East-North Africa region, a majority favours making sharia their country’s official legal code. By contrast, only a minority of Muslims across Central Asia as well as Southern and Eastern Europe want sharia to be the official law of the land; among the surveyed countries outside of these regions, Lebanon, Chad, Guinea-Bissau and Tanzania also have a majority against the introduction of official sharia.

Since the 1970s, the Islamist movements have become prominent; their goals are the establishment of Islamic states and sharia not just within their own borders; their means are political in nature. The Islamist power base is the millions of poor, particularly urban poor moving into the cities from the countryside. They are not international in nature (one exception being the Muslim Brotherhood). Their rhetoric opposes western culture and western power. Political groups wishing to return to more traditional Islamic values are the source of threat to Turkey's secular government. These movements can be considered neo-Sharism.

Fundamentalists, wishing to return to basic religious values and law, have in some instances imposed harsh sharia punishments for crimes, curtailed civil rights, and violated human rights. These movements are most active in areas of the world where there was contact with Western colonial powers.

Extremists have used the Quran and their own particular version of sharia to justify acts of war and terror against Western individuals and governments, and also against other Muslims believed to have Western sympathies. Friction between the West and Islam, particularly with regard to the Palestinian question, continues to fuel this conflict.

Criticism

A protester opposing the Park51 project, carries an anti-Sharia sign.

Compatibility with democracy

Further information: Islamic ethics, Islam and democracy, Shura, and Ijma

Sharia law involves elements of a democratic system, namely electoral procedure, though syntax as to what a "democracy" constitutes leaves this in question. Legal scholar L. Ali Khan argues that "constitutional orders founded on the principles of sharia are fully compatible with democracy, provided that religious minorities are protected and the incumbent Islamic leadership remains committed to the right to recall".

However, European and American courts have generally ruled against the implementation of Sharia law, both in jurisprudence and within a community context, based on Sharia's religious background. Whereas groups within a number of nations are actively seeking to implement Sharia law, in 1998 the Constitutional Court of Turkey banned and dissolved Turkey's Refah Party on the grounds that "Democracy is the antithesis of Sharia", the latter of which Refah sought to introduce.

On appeal by Refah the European Court of Human Rights determined that "sharia is incompatible with the fundamental principles of democracy". Refah's sharia-based notion of a "plurality of legal systems, grounded on religion" was ruled to contravene the European Convention for the Protection of Human Rights and Fundamental Freedoms. It was determined that it would "do away with the State's role as the guarantor of individual rights and freedoms" and "infringe the principle of non-discrimination between individuals as regards their enjoyment of public freedoms, which is one of the fundamental principles of democracy".

Human rights

Several major, predominantly Muslim countries criticized the Universal Declaration of Human Rights (UDHR) for its perceived failure to take into account the cultural and religious context of non-Western countries. Iran claimed that the UDHR was "a secular understanding of the Judeo-Christian tradition", which could not be implemented by Muslims without trespassing the Islamic law. Therefore in 1990 the Organisation of the Islamic Conference, a group representing all Muslim majority nations, adopted the Cairo Declaration on Human Rights in Islam.

Ann Elizabeth Mayer points to notable absences from the Cairo Declaration: provisions for democratic principles, protection for religious freedom, freedom of association and freedom of the press, as well as equality in rights and equal protection under the law. Article 24 of the Cairo declaration states that "all the rights and freedoms stipulated in this Declaration are subject to the Islamic shari'a".

Professor H. Patrick Glenn notes that the European concept of human rights developed in reaction to an entrenched hierarchy of class and privilege contrary to, and rejected by, Islam. As implemented in sharia law, protection for the individual is defined in terms of mutual obligation rather than human rights. The concept of human rights, as applied in the European framework, is therefore unnecessary and potentially destructive to these mutual obligations. By "giving priority to human welfare over human liberty," Islamic law justifies the formal inequality of individuals by collective goals.

Many secularist, human rights, and leading organisations have criticized Islamic states' stance on human rights. In 2009, the journal Free Inquiry summarized this criticism in an editorial: "We are deeply concerned with the changes to the Universal Declaration of Human Rights by a coalition of Islamic states within the United Nations that wishes to prohibit any criticism of religion and would thus protect Islam's limited view of human rights. In view of the conditions inside the Islamic Republic of Iran, Egypt, Pakistan, Saudi Arabia, the Sudan, Syria, Bangdalesh, Iraq, and Afghanistan, we should expect that at the top of their human rights agenda would be to rectify the legal inequality of women, the suppression of political dissent, the curtailment of free expression, the persecution of ethnic minorities and religious dissenters — in short, protecting their citizens from egregious human rights violations. Instead, they are worrying about protecting Islam."

Freedom of speech

See also: Islamic ethics#Freedom of expression, Jyllands-Posten Muhammad cartoons controversy, Blasphemy laws of the Islamic Republic of Iran, and Blasphemy law in Pakistan

Qadi 'Iyad argues that insulting the Prophet Muhammad is prohibited. Such criticism is blasphemy.

Slander, gossip, and backbiting, or "ghiba" is regarded as a major sin in the Sharia law.

However, the Qur'an does not command a death penalty for blasphemy.

LGBT rights

Main article: LGBT in Islam

Homosexual sex is illegal under most interpretations of sharia law, though the prescribed penalties differ from one school of jurisprudence to another. For example, these Muslim-majority countries may impose the death penalty for acts perceived as sodomy and homosexual activities: Iran, Nigeria, Saudi Arabia, Somalia. In contrast, in some Muslim-majority countries such as Indonesia (outside of Aceh province), Egypt and Iraq, same-sex sexual acts are illegal but there is no specific penalty. In Turkey and Jordan, homosexual acts between consenting individuals are legal. However there is a new movement of LGBT Muslims. Particularly in the UK with Imaan and Al-Fatiha in America. Books such as "Islam and Homosexuality" by Siraj Scott has also contributed in playing a proactive role in LGBT and Islam related ideas.

Women

Main article: Women in Islam

There are no priests or clergy needed in order to perform rites and sacraments in Islam. The leader of prayer is known as an imam. Men can lead both men and women in prayer, but women do not traditionally lead men in prayer, and usually lead other women in prayer. In practice, it is much more common for men to be scholars than women, however in the early days of Islam, female scholars were much more common. Islam does not prohibit women from working in a servile, secondary state to men, as it says, "Treat your women well and be kind to them for they are your partners and committed helpers."

Islam unequivocally allows both single and married women to own property in their own right. Islam grants women the right to inherit property from other family members, and these rights are detailed in the Quran. A woman's inheritance is different from a man's, both in quantity and attached obligations.^{[Quran 4:12]} For instance, a daughter's inheritance is usually half that of her brother's.^{[Quran 4:11]}

Up until the 20th century, Islamic law granted women certain legal rights that Western legal systems did not grant women. Noah Feldman, a Harvard University law professor, has noted: "As for sexism, the common law long denied married women any property rights or indeed legal personality apart from their husbands. When the British applied their law to Muslims in place of shariah, as they did in some colonies, the result was to strip married women of the property that Islamic law had always granted them – hardly progress toward equality of the sexes."

Since the 20th century, Western legal systems have generally allowed for greater women's rights than Islamic law, even going so far as acknowledging the equality of the intelligence of women and allowing women to hold equal positions in society, with regards to employment, positions in government, to civic rights such as voting, and societal independence as in within familial settings.

Parallels with Western legal systems

English legal institutions such as "the scholastic method, the license to teach", the "law schools known as Inns of Court in England and Madrasas in Islam” and the "European commenda" (Islamic Qirad) may have also originated from Islamic law. The methodology of legal precedent and reasoning by analogy (Qiyas) are also similar in both the Islamic and common law systems. These similarities and influences have led some scholars to suggest that Islamic law may have laid the foundations for "the common law as an integrated whole".

One of the institutions developed by classical Islamic jurists that influenced civil law was the Hawala, an early informal value transfer system, which is mentioned in texts of Islamic jurisprudence as early as the 8th century. Hawala itself later influenced the development of the Aval in French civil law and the Avallo in Italian law. The "European commenda" limited partnerships (Islamic Qirad) used in civil law as well as the civil law conception of res judicata may also have origins in Islamic law.

Islamic law also made "major contributions" to international admiralty law, departing from the previous Roman and Byzantine maritime laws in several ways. These included Muslim sailors being "paid a fixed wage "in advance" with an understanding that they would owe money in the event of desertion or malfeasance, in keeping with Islamic conventions" in which contracts should specify "a known fee for a known duration", in contrast to Roman and Byzantine sailors who were "stakeholders in a maritime venture, in as much as captain and crew, with few exceptions, were paid proportional divisions of a sea venture's profit, with shares allotted by rank, only after a voyage's successful conclusion." Muslim jurists also distinguished between "coastal navigation, or cabotage," and voyages on the "high seas", and they also made shippers "liable for freight in most cases except the seizure of both a ship and its cargo." Islamic law also "departed from Justinian's Digest and the Nomos Rhodion Nautikos in condemning slave jettison", and the Islamic Qirad was also a precursor to the European commenda limited partnership. The "Islamic influence on the development of an international law of the sea" can thus be discerned alongside that of the Roman influence.

The origins of the Ijazah dates back to the ijazat attadris wa 'l-ifttd ("license to teach and issue legal opinions") in the medieval Islamic legal education system, which was equivalent to the Doctor of Laws qualification and was developed during the 9th century after the formation of the Madh'hab legal schools. To obtain a doctorate, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose," which were scholarly exercises practiced throughout the student's "career as a graduate student of law." After students completed their post-graduate education, they were awarded doctorates giving them the status of faqih (meaning "master of law"), mufti (meaning "professor of legal opinions") and mudarris (meaning "teacher"), which were later translated into Latin as magister, professor and doctor respectively.

Sharia classically recognizes only natural persons, and never developed the concept of a legal person, or corporation, i.e., a legal entity that limits the liabilities of its managers, shareholders, and employees; exists beyond the lifetimes of its founders; and that can own assets, sign contracts, and appear in court through representatives. Thus, sharia has no native tradition of corporate law. This, combined with egalitarian rules of inheritance for male descendants (compare with primogeniture), hindered the concentration of wealth and the development of larger and more sophisticated enterprises, according to Timur Kuran of American Duke University, located in Durham, North Carolina. Prohibitions on interest, or "riba" also disadvantaged Muslims vis-à-vis non-Muslim minorities in accessing banks and insurance when these services were first introduced by Westerners. Interest prohibitions, also imposed secondary costs by discouraging record keeping, and delaying the introduction of modern accounting. Such factors, according to Kuran, have played a significant role in retarding economic development in the Middle East.

See also

Ban on Sharia law Dīn Glossary of Islam Guardianship of the Islamic Jurists Islam and the arts

Islamic Sharia Council – a United Kingdom court with no legal authority Islamic theology Ma'ruf Mizan – a comprehensive treatise on the contents of Islam written by Javed Ahmad Ghamidi Theonomy

Specific issues

Diyya – compensation for crimes Islamic inheritance jurisprudence

Qisas – retaliatory crimes Tazir – less-severe crimes (thus, "crimes against individuals", not God)

Schools of jurisprudence

Hanafi Hanbali Ja'fari jurisprudence

Maliki Shafi'i

References

Sources

al-Misri, Ahmad ibn Naqib (edited and translated from Arabic (with commentary) by Nuh Ha Mim Keller). Reliance of the Traveller – A Classic Manual of Islamic Sacred Law (1994 revised edition). Amana Publications ISBN 978-0-915957-72-9. ash-Shafi'i, Muhammad ibn Idris (1993). Risala: Treatise on the Foundations of Islamic Jurisprudence. Islamic Texts Society. ISBN 0-946621-15-2. Badr, Gamal Moursi (Spring 1978). "Islamic Law: Its Relation to Other Legal Systems". American Journal of Comparative Law (American Journal of Comparative Law, Vol. 26, No. 2) 26 (2 [Proceedings of an International Conference on Comparative Law, Salt Lake City, Utah, February 24–25, 1977]): 187–198. doi:10.2307/839667. JSTOR 839667.  Badr, Gamal Moursi; Mayer, Ann Elizabeth (Winter 1984). "Islamic Criminal Justice". American Journal of Comparative Law (American Journal of Comparative Law, Vol. 32, No. 1) 32 (1): 167–169. doi:10.2307/840274. JSTOR 840274.  Bakhtiar, Laleh; Reinhart, Kevin (1996). Encyclopedia of Islamic Law: A Compendium of the Major Schools. Kazi Publications, ISBN 1-56744-498-9. Berg, Herbert (2005). "Islamic Law." Berkshire Encyclopedia of World History 3. p. 1,030. In History Reference Center [database online]. Available from Snowden Library (accessed February 11, 2008). Brown, Daniel W. (1996). Rethinking Traditions in Modern Islamic Thought. Cambridge: Cambridge University Press. ISBN 0-521-65394-0. Coulson, Noel James (1964). A History of Islamic Law (Islamic Surveys). Oxford: Oxford University Press. Darwish, Nonie (2008). Cruel and Usual Punishment: The Terrifying Global Implications of Islamic Law. Thomas Nelson. ISBN 978-1-59555-161-0. Dien, Mawil Izzi (2004). Islamic Law: From Historical Foundations to Contemporary Practice. Notre Dame, Illinois: University of Notre Dame Press. Doi, Abd ar-Rahman I.; Clarke, Abdassamad (2008). Shari'ah: Islamic Law. Ta-Ha Publishers Ltd. ISBN 184200-085-3 (paperback); ISBN 978-1-84200-087-8 (hardback). El-Fadl, Khaled Abou (2003). Reasoning with God: Rationality and Thought in Islam. Oneworld. ISBN 1-85168-306-2. El-Gamal, Mahmoud A. (2006). Islamic Finance: Law, Economics, and Practice. Cambridge University Press. ISBN 0-521-86414-3.  Esposito, John (2004). The Oxford dictionary of Islam. Oxford University Press.  Gaudiosi, Monica M. (April 1988). "The Influence of the Islamic Law of Waqf on the Development of the Trust in England: The Case of Merton College". University of Pennsylvania Law Review (University of Pennsylvania Law Review, Vol. 136, No. 4) 136 (4): 1,231–1,261. doi:10.2307/3312162. JSTOR 3312162.

Ghamidi, Javed (2001). Mizan. Dar al-Ishraq. OCLC 52901690.  Glenn, H. Patrick (2007). Legal Traditions of the World – Sustainable Diversity in Law (3rd edition). New York City; Oxford: Oxford University Press. ISBN 978-0-19-920541-7. Harnischfeger, Johannes (2008). Democratization and Islamic Law – The Sharia Conflict in Nigeria. Frankfurt; New York City: Campus Verlag and Chicago: University of Chicago Press (distributor). ISBN 978-3-593-38256-2. Hudson, A. (2003). Equity and Trusts (3rd ed.). London: Cavendish Publishing. ISBN 1-85941-729-9.  Horrie, Chris; Chippindale, Peter (1991). What Is Islam? A Comprehensive Introduction. Virgin Books. ISBN 0-7535-0827-3. Jackson, Sherman A. (2005). Islam and the Blackamerican – Looking Toward the Third Resurrection. New York City; Oxford: Oxford University Press. ISBN 978-0-19-518081-7.  Kafadar, Cemal (1996). Between Two Worlds: The Construction of the Ottoman State. University of California Press. ISBN 0-520-20600-2. Khadduri, Majid and Liebesny, Herbert J. (Editors). Law in the Middle East: Volume I: Origin and Development of Islamic Law. Washington D.C.: The Middle East Institute, 1955. Lewis, Bernard (1984). The Jews of Islam. Princeton University Press. ISBN 978-0-691-00807-3.  Liebesny, Majid &, and Herbert J. (editors) (1955). Khadduri. Law in the Middle East: Volume I: Origin and Development of Islamic Law. Washington D.C.: Middle East Institute. Makdisi, John A. (June 1999). "The Islamic Origins of the Common Law". North Carolina Law Review 77 (5): 1,635–1,739.  Makdisi, John (2005). Islamic Property Law: Cases and Materials for Comparative Analysis with the Common Law. Carolina Academic Press. ISBN 1-59460-110-0.  Mumisa, Michael (2002). Islamic Law: Theory & Interpretation. Amana Publications. ISBN 1-59008-010-6. Musa, A. Y. (2008). Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave. Otto, Jan Michiel (2008). Sharia and National Law in Muslim Countries – Tensions and Opportunities for Dutch and EU Foreign Policy – Law, Governance, and Development. E-book: Amsterdam University Press. ISBN 978-6611988326. Safi, Omid (2003). Progressive Muslims: On Justice, Gender, and Pluralism. Oneworld Publications. ISBN 1-85168-316-X. Shahin, Omar (2007). The Muslim Family in Western Society: A Study in Islamic Law. Cloverdale Corporation. ISBN 978-1-929569-30-4. Standke, Corinna (2008). Sharia - The Islamic Law. GRIN Verlag Weeramantry, Christopher (1997). Justice Without Frontiers: Furthering Human Rights. Brill Publishers (via Google Books). ISBN 90-411-0241-8.  Weiss, Bernard G. (2002). Studies in Islamic Legal Theory. Leiden; Boston: Brill Publishers. ISBN 978-90-04-12066-2.

General

• Encyclopaedia of Islam. Ed. P. Bearman et al., Leiden: Brill, 1960-2005.

Further reading

• Ali, Abdullah Yusuf (2000). The Holy Qur'an (Translated by Abdullah Yusuf Ali). Ware, Hertfordshire, England: Wordsworth Editions. ISBN 978-1-85326-782-6. A popular translation of the Quran.
• Hussain, Jamila (2011). Islam: Its Law and Society (3rd edition). Annandale, N.S.W., Australia: The Federation Press. ISBN 1-86287-499-9. OCLC 742018517. A modern discourse on Sharia law.
• Kadri, Sadakat (2011). Heaven on Earth: A Journey Through Shari'a Law. London: The Bodley Head. ISBN 1-84792-016-0. OCLC 774921862, OCLC 670282592, OCLC 777379796. 
  • Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia to the Streets of the Modern Muslim World. New York: Farrar, Straus and Giroux. 2012. ISBN 0-374-16872-5. OCLC 740628896.  American edition.
• Khan, Muhammad Muhsin (1996). The English Translation of Ṣaḥīḥ Al Bukhārī with the Arabic Text. Alexandria, Va.: Al-Saadawi Publications. ISBN 978-1-881963-59-2. OCLC 35673415. The complete translation (in nine volumes) of a popular Sunni collection of hadith.
• Potz, Richard (2011). Islamic Law and the Transfer of European Law. Mainz: European History Online, Institute of European History. Retrieved: November 28, 2011.
• Nuh Ha Mim Keller (ed., trans.), Reliance of the Traveller: Classic Manual of Islamic Sacred Law, Amana Publications, revised edition 1997, ISBN 9780-915957-72-9
• Warner, Bill (2010). Sharia Law for Non-Muslims. CSPI. ISBN 0979579481

External links

• Muslim Arbitration Tribunal
• Private Arrangements: 'Recognizing Sharia' in Britain - anthropologist John R. Bowen explains the working of Britain's sharia courts in a Boston Review article
• Khalid Chraibi: Reforming Islamic family law within the religious framework - The "best practices" strategy
• Khalid Chraibi: The king, the mufti & the Facebook girl - a power play. Who decides what is licit in Islam? - CyberOrient
• Division of Inheritance According to Qur'an
• Islamic Calendar as per Sharia Rules
• ‘Gay Rights’ Versus The ‘Human Rights Of Gays’ – A Fresh Insight Into The Broader Message Of The Qur’an (NewAgeIslam)
• "Explanation of “The Reward of the Omnipotent”" is a manuscript, in Arabic, from the late 19th or early 20th century about Sharia