What is Islamic Law?

The Fifth Annual John E. James Distinguished Lecture September 20, 200

Can We Become Walking Qurans? Improving Our Capacity to Follow the Prophetic Sunnah

Mi muslimani smo naučili slijediti Sunnet Poslanika, njegov život i njegovu praksu. Prvi koraci u tome su obavljanje namāza kao što je on obavljao, davanja zekāta jednako velikodušno i na vrijeme kao što je on to radio, obavljanje hadždža i ʿumre kao i on. Na taj način mi izvršavamo obrede naše vjere. Jasno je da slijediti Sunnet Poslanika znači više od samog fizičkog izvršavanja naših obreda. Postizanje izvrsnosti u slijeđenju Sunneta Poslanika je nešto što su rani muslimani nastojali postići. To je zabilježeno u predaji tabi'ina (ḥadīth tābiʿīn) - osoba iz generacije nakon Poslanikove generacije, koja je bila ili premlada kada je Poslanik preselio ili je rođena tek nakon njegove smrti- koji je, želeći da sazna više o tome kakav je bio Poslanik, otišao do njegove udovice Aiše da je o tome pita. Njezin odgovor je bio da je Poslanik zapravo bio 'hodajući Kur’an'.As Muslims, we are taught that we are to follow the Prophet’s Sunnah, his precedent and praxis. The first steps we learn on how to do this is to pray as he did, give the zakāh as generously as he did, fast as he did, perform ḥajj and ʿumrah as he did; that is, by performing the rituals of the faith. Clearly, following the Prophetic Sunnah involves more than just the physical performance of our rituals. Achieving excellence in following the Prophetic Sunnah was something that the early Muslims sought to achieve. It is revealed in the ḥadīth of a tābiʿī (a person of the generation after the Prophet’s generation who was either too young when the Prophet died or born just after his death) who, wanting to know more about how the Prophet was like, went to his widow Aisha and asked her. Her response was that the Prophet was effectively a ‘Walking Quran.

In God We Trust

Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah ...</jats:p

Can We Become Walking Qurans?

As Muslims, we are taught that we are to follow the Prophet’s Sunnah, his precedent and praxis. The first steps we learn on how to do this is to pray as he did, give the zakāh as generously as he did, fast as he did, perform ḥajj and ʿumrah as he did; that is, by performing the rituals of the faith.&#x0D; Clearly, following the Prophetic Sunnah involves more than just the physical performance of our rituals. Achieving excellence in following the Prophetic Sunnah was something that the early Muslims sought to achieve. It is revealed in the ḥadīth of a tābiʿī (a person of the generation after the Prophet’s generation who was either too young when the Prophet died or born just after his&#x0D; death) who, wanting to know more about how the Prophet was like, went to his widow Aisha and asked her. Her response was that the Prophet was effectively a ‘Walking Quran.’</jats:p

Defining Islamic Statehood ::Measuring and Indexing Contemporary Muslim States /

This groundbreaking book offers in-depth analysis of the modern Islamic state, applying a quantitative measurement of how Muslim majority nations meet the definition. Content for the book was developed through extensive debate among a panel of distinguished Sunni and Shia Muslim scholars over seven years