Wael Hallaq on the exemplary fairness of Muslim courts historically:
"Social equity, which was a major concern of the Muslim court, was defined in moral terms, and it demanded that the morality of the weak..(1/5)
(Book: An introduction to Islamic law)
..and underprivileged be accorded no less attention than that attributed to the rich and mighty." (2/5)
Hallaq mentions how such an approach ensured the limiting of #injustice as much as possible, giving immense support to the weak and underprivileged peoples: (3/5)
In such respects, the #modern court utterly fails where #Islamic courts excelled: (4/5)
An example to note is the open access given to women and their almost unchecked #freedom to do so, specially notable considering the liberal discourse around #Muslim#women today: (5/5)
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…weaponry from an Islamic perspective implies we must abandon all progress and remain vulnerable to global powers. Islam has never demanded such passivity. Rather, it offers a model for ethical transformation that is both principled and pragmatic. We can look to the…+
…Prophet ﷺ’s approach to slavery during the Seerah as a historical blueprint. Although the Qur’an and Sunnah strongly encouraged the freeing of slaves and radically uplifted their dignity, commanding that they be clothed, fed, and treated as equals, the institution was not…+
Not sure why so many low IQ reactions to this so let me explain in full detail
One of the most misunderstood yet foundational principles of Islamic civilization is the deeply internalized fear of Allah in matters not only of ritual worship, but of conduct toward all of…+
…creation. This taqwā was not a vague spirituality, it governed how Muslims treated land, animals, civilians, architecture, and even enemy combatants. The idea that one could pursue power, wealth, or expansion at the cost of dishonoring nature or harming innocents was…+
… utterly alien to the Islamic worldview. The Prophet ﷺ forbade the unnecessary cutting of trees even during war, and his Companions upheld codes of conduct in battle that were unmatched in restraint and mercy. These were not public relations gestures, they were expressions…+
Yasir Qadhi acknowledges that the academic world will never accept Hadith as authentic because it operates on the historical-critical method (HCM), which differs fundamentally from traditional Muslim epistemology. While he admits this is a problem, he stops short of…+
…challenging the HCM itself or exposing its flaws. Rather than defending the internal coherence and rigor of Hadith sciences by directly contrasting them with the assumptions and limitations of HCM, he opts for a posture of accommodation, suggesting that one must simply…+
…adjust to each framework depending on the setting. This passive stance concedes intellectual authority to secular academia, as if its methods are beyond critique or engagement. The fact that HCM emerges from a secular, often anti-revelatory worldview means it is not…+
The reason Western feminists go silent when facing Zionism is because their secular framework is not built to confront colonialism, it's built to manage identity. Rooted in liberal ideals of individual autonomy and rights, Western feminism prioritizes gender over justice, and…+
…in doing so, aligns itself with imperial logics. When applied to the Palestinian struggle, this framework shifts the focus from occupation and apartheid to “liberating” Muslim women from their culture and religion. Zionism then capitalizes on this narrative, presenting…+
To claim that colonialism was no different than earlier conquests, such as the expansion of Islamic civilization, overlooks the fundamentally different nature and objectives of colonial rule. When Islamic empires expanded, whether during the Umayyad Caliphate into Andalusia or…+
…the Ottoman entry into the Balkans, they did so within a framework that acknowledged the legitimacy of multiple legal systems, local customs, and religious identities. In Ottoman lands, for example, Christians and Jews were governed by their own religious laws through the…+
…millet system, and their institutions were not dismantled or replaced. Colonialism, particularly in its modern European form, did not allow for this kind of pluralism. When the British colonized India, they systematically dismantled the centuries-old Islamic legal system…+
Technology, as we know it today, is not a neutral, universal inheritance; it is the product of a distinctly European saga of doubt, conquest, and restless innovation. It answered Europe’s own spiritual and social anxieties, about nature’s unpredictability, time’s scarcity, and…+
…the fragility of human control, by offering mastery, measurement, and speed. When Muslims import this entire technological paradigm without pause, they also import the very mechanisms that once soothed Europe’s worries. Yet those worries were born of a history Islam never…+
…shared: the secular rupture, the capitalist drive, the mechanistic view of creation. Taking on the tools wholesale therefore risks grafting foreign anxieties onto a community whose cosmology never demanded them, gradually bending Qurʾānic sensibilities toward the same…+