Author:
Publisher: Lethe Press
ISBN: 1590214641
Category : Humor
Languages : en
Pages : 208
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Book Description
This much-anticipated sequel to the award-winning collection detailing the exploits of the beloved 800-year-old Turkish "wise fool," Mullah Nasruddin, presents well over 250 hilarious and authentic folktales, dozens appearing in English for the first time. Author Suresha has done extensive research to unearth many of these centuries-old racy tales of the "naughty Nasruddin"-stories previously suppressed for moralistic reasons-which explore taboo themes as the Mullah interacts with his family, community, and strangers during his many journeys. Readers will be amused as well as amazed by this unadulterated account of the truly Extraordinary Adventures of Mullah Nasruddin.
Author: Klass Grinell
Publisher: Blue Dome Press
ISBN: 1935295322
Category : Religion
Languages : en
Pages : 184
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Book Description
This is an attempt to reflect on Islam as it appears in the context of Fethullah Gulen's teachings, an influential Turkish-Muslim scholar who inspired a movement of education and interfaith dialogue. Grinell's extensive study of Islam and of Gulen allows him to pinpoint a unique expression of values and beliefs that could alter the typical understanding of Islam and Muslims in the West. He draws upon his previous studies of the Gulen Movement and comparatively places Gulen in a wider context of faith and society. What is the concept of knowledge in Islam as understood by Gulen? How is faith and service to people connected? Is Gulen after building a sultanate? Does the Gulen movement have a (hidden) political agenda? How traditional or modern is Gulen? These are some of the questions Grinell attempts to answer from his perspective. As a humanistic researcher on Islam, Grinell believes we definitely have something to learn from Islam.
Author: Ahmed Akgunduz
Publisher: IUR Press
ISBN: 9080719250
Category : Business & Economics
Languages : en
Pages : 148
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Book Description
“This book contains two major subjects: Firstly; some academic papers about Islamic Banking. The main characteristic of Islamic banking in comparison to traditional banking is that it is more concerned with the profitability and length of the proposed investment rather than collateral. Projects with high profitability and low collateral that might otherwise be rejected can be funded through Islamic banking. This leads to a banking behavior that is similar to development banks and microfinance institutions that have been very successful in many Third World countries. Academic research shows that Islamic banking is not a negligible or merely temporary phenomenon. (Contributors: Dr. M. Umer Chapra, Dr. Ahmet Akgündüz, Arjen van Klink, Drs. Bastiaan A. Verhoef and Ismail Özsoy). Secondly; some research articles about religion and development. Islam summarizes the root cause of the great social upheavals that have been suffered, particularly in this century, in two phrases. One is: “So long as I’m full, what is it to me if others die of hunger?” And the other is: “You struggle and labor so that I can live in ease and comfort.” Islam demonstrates that if hunger and poverty are to be eradicated, it will be through applying the Qur’anic injunction of almsgiving, social assistance and mutual help (vujub-u zakat): Being steadfast in performing prayers, giving zakat and the prohibition against earning without working, e.g., usury and interest (hurmet-i Ribâ: God has permitted trade and forbidden usury).” (Contributors: Dr. Ahmet Akgündüz, Dr. Arif Ersoy, Dr. Haşmet Başar and Dr. Bunyamin Duran).
Author: Ahmed Akgunduz
Publisher: IUR Press
ISBN: 9491898116
Category : Law
Languages : en
Pages : 825
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Book Description
There is no explicit separation in Islâmic law between public and private law, but a special system has been used throughout history. Some scholars use the term Muslim personal law, which derived from the term al-aḥwâl al-shaḫṣiyyah in Fiqh books. But we prefer Islâmic private law; because Muslim personal law indicates different legal meaning – rules governing natural and legal persons. In this book, we will elaborate on Islâmic rules relating to seven branches of private law: personal law, family law, inheritance law, obligations and contracts’ law, property law, commercial law, and international private law. We will explain or summarize Islâmic rules in this book, rather than my (the author’s) personal views. Unfortunately, there is a misunderstanding in Western countries: if any Muslim scholar writes an article or book or grants an interview to a journalist to explain Islâmic rules on any issue, most Westerners, and especially people ignorant of Islâmic Law attribute these views to this scholar and holds him or her accountable. For example, a Dutch journalist came to see me and asked about the issue of beating women in the Qur’an, I explained the verse in the Qur’an and some interpretations by the Prophet Muhammed and Muslim jurists. The journalist did not understand what I explained, and many people have accused me of advising Muslims to beat their women. This is absolutely false. This is why we have to explain the following points. The first point is this: All the regulations in Islâmic law are divided into two groups with respect to to legal authority. First, rules that were based directly on the Qur’an and the Sunnah and codified in books on Fiqh (Islâmic Law) are called Sharî‘ah rules, Shar‘-i Sharîf, or Sharî‘ah law; these rules constitute 85% of the legal system. The exclusive sources of these rules are the Qur’an, the consensus of Muslim jurists, and true analogy (qiyâs). All explanations of these rules based completely on the Qur’an and the Sunnah. If any Muslim scholar writes an article on ‘beating women’ or ‘polygamy,’ he is responsible only for his/her interpretations. Could any scholar be responsible for the religious ideology that he/she explains? Are his/her explanations to be considered propaganda for that religion or ideology? Absolutly not. Western authorities, politicians and journalists should know that Muslims hold that every machine has a manual. If the manual is not followed when the machine is being used or operated, it will break. Allah sent the Qur’an as the manual for human beings. If a society does not take the Qur’an as its guide, it is destined to have the same fate as a machine that is operated without the manual. This is a basic creed for Muslims. A Muslim cannot disagree with a explicit verse of the Qur’an. Second, financial law, land law, ta‘zîr penalties, arrangements concerning military law and administrative law in particular were based on the restricted legislative authority vested by Sharî‘ah decrees and those jurisprudential decrees that were founded on secondary sources such as customs and traditions and the public good, which fell under public law, al-Siyâsah al-Shar‘iyyah (Sharî‘ah policies), Qânûn (Legal Code), and the like. Since these could not exceed the limits of Sharî‘ah principles either, they should not be viewed as a legal system outside of Islâmic Law. The second point is that another classification of the Islâmic rules should be explained. Many Muslims and non-Muslims think that all injunctions in Islâmic Law, such as polygamy and slavery, were established by the Qur’an or the Sunnah directly, and Islâmic Law has been criticized severely for this. The supposition here is false. A further point that causes confusion is the view that there was no slavery, male or female, before Islâm and that Islâm introduced it. There are, however, two kinds of injunctions in Islâmic law. 1) The first are injunctions that were laid down by Islâm as principles for the first time since they did not exist in previous legal systems. Islâm established these principles, such as zakâh, waqf(endowments) and inheritance shares. Muslim scholars state that these are completely beneficial for humankind as a whole. They also contain many instances of wisdom and purpose, even if people are not aware of them. 2) The second are injunctions that Islâm did not introduce; they already existed and Islâm modified them. That is, Islâm was not the first to set them down; rather, they were part of the law systems of other societies and were applied in a savage form. Since it would have been contrary to human nature to abolish injunctions of this kind suddenly and completely, Islâmic Law modified them so that they were no longer barbaric but civilized. Slavery and polygamy are good examples of this.[2] My third point is that I have explained theoretical rules of Islâmic Law in this book, but have not neglected the practice aspect of Islâmic private law. We have focused on the practice of the Ottoman State for Sharî‘ah especially because the Ottoman State practiced Islâmic Law completely, and we have archival documents proving this claim. The study of Shar‘iyyah Records (Shari‘iyyah Sijilleri) proves that in the Ottoman State Sharî‘ah rules were taken as the basis for personal law, family law, inheritance law, jus obligationum, law of commodities, commercial law, and all the branches of private law with respect to international private law. The analysis of the two essential sources of information regarding Ottoman law, viz. legal codices and Shar‘iyyah Records, leads to the following irrefutable conclusion: the Ottoman legislative authorities only and solely codified administrative law, with the exception of various subjects of constitutional law, property law, laws regarding state land, military law, financial law, ta‘zîr(punishment by way of reproof), crimes in criminal law and their penalties and decrees regarding some exceptional issues of private law. In issuing decrees on these it codified Sharî‘ah principles – if any – since matters transferred to the rulers’ arrangements would be made in consideration of such secondary sources as the public good, customs, and traditions. Because it could never be alleged that a state’s legal system consisted solely in the above-mentioned subjects, it could also not be claimed that the stated issues were arranged in disregard of Shar‘-i Sharîf. The explanations below will clarify this matter.[3] The fourth point is that contemporary Islâmic codes from different Muslim countries were not negleced. I have sometimes looked at the Morroccan Family Code (al-Mudawwana),[4] Egyptian laws that are the root of Muslim Middle Eastern countries’ legal systems, Pakistan’s law code which was based on the Ḥanafî Law School. We could say that in Lebanon, Syria, Iraq, Kuwait, Jordan, the effects of Ottoman legal codes, like Majallah and family law continue. The fifth point is as follows. This book is based principally in the Ḥanafî School and Ottoman practice. Nonetheless, comparisons with other schools have been made, especially with the Mâlikî School, which is the official school in Morrocco, the United Arab Emirates, and some other countries, the Shâfi‘î School, which is the official school in Indonesia and some other countries, the Ḥanbalî School, the official school in Saudi Arabia, and some other countries, and finally the Ja’farî School, which is the official school especially in Iran. For comparison between schools, this work has benefitted from some major works on Islâmic law. These works include: M. Zarqa, Al-Fıqh al-İslâmî Fî Thawbih al-Jadîd, c. I-II, Dimaşk 1395/1975; ‘abd al-Rahman al-Jaziri, Al-Fiqh ‘ala al-maḏâhib al-arba‘a, Cairo, 1969; Al-Shahid al Thani (Zayn al-Din Muḥammad ibn ‘Ali al–Jab’i al-‘Amili [d. 965/1558]), Al-Rawdat al-bahiyya fi sharh al-lum‘at al-Dimashqiyya, Beirut, 1967; Abdullah ibn Ahmad ibn Qudâmah al-M’aqdisî, Al-Muqni‘, Cairo, 2005; Ḫalil bin Isḥaq, Al-Tawdîh Sharhu Muḫtasar ibn al-Hâjib, Casablanca, 2012. Some comparative works have also been of benefit. These include: Imran Ahsan Ḫan Nyazee, Outlines of Muslim Personal Law, Advanced Legal Studies Institute, Islâmabad, Pakistan, 2011; Chibli Malla, “Identity and Community Rights Islâmic Family Law: Variations on State,” in Islâmic Family Law, edited by Chibli Mallat & Jane Connors, Graham & Trotman Limited, London 1993; Ahmad Nasir, The Status of Women under Islâmic Law and Modern Islâmic Legislation, Brill, Leiden and An Introduction to the Law of Obligations of Afghanistan, edited by Trevor Kempner, Andrew Lawrence, and Ryan Nelson, Stanford Law School, (PDF). We should not forget some official or semi-official legal codes in Muslim countries that are completely based on Sharî‘ah. For example, Muḥammad Qadri Pasha’a (1306/1889), Murshid al-Hayrân (Guide for the Perplexed), which consists of 1,045 articles; Al-‘Adl Wal Insâf Fi Hall Mushkilât al-Awqâf (Justice and Equity in Solving the Problems of Endowments), which consists of 343 articles; and Al-Aḥkâm al-Shar‘iyyah Fi al-Aḥwâl al-Shaḫṣiyyah (Legal Rulings on Personal Status Law), which consists of 647 articles; Morroccan Family Law (Mudawwanah); The Egyptian Civil Code was written in 1949, whose primary author was Abdel-Razzak al-Sanhuri, who was assisted by Dean Edouard Lambert of the University of Lille; The Egyptian Civil Code has been the source of law and inspiration for numerous other Middle Eastern jurisdictions, including the pre-dictatorship kingdoms of Libya, Jordan, and Iraq (both drafted by Al-Sanhuri himself and a team of native jurists under his guidance), Bahrain, as well as Qatar (the last two merely inspired by his notions) and the commercial code of Kuwait (drafted by Al-Sanhuri); Pakistan Muslim Family Law Ordinance 1961. This book is divided into seven chapters: 1) personal law, 2) family law, 3) inheritance law, 4) obligations and contract Law, 5) property law, 6) commercial law, 7) international private law. We repeat again that we have preferred to write what Muslim jurists (fuqahâ) have argued is how the Qur’an and the Sunnah should be interpreted. Our success will be measured by our ability to correctly reproduce what existed in Islâmic sources. Every human enterprises falls short; we are ready to perfect our study with the help of contributions by readers and constructive criticism. I would like to thank all those who read this book and contribute constructively to it. I am thankful to God Who enabled me to complete this book.
Author: Qiliang Feng
Publisher: 百萬英語閱讀計劃
ISBN:
Category : Humor
Languages : en
Pages : 204
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Book Description
Este libro es el Libro 14, Colección II del "Proyecto de Lectura de un Millón de Inglés Palabras" (the Million-Word Reading Project, MWRP), una colección de lecturas en inglés de nivel intermedio. Está destinado a lectores que ya han adquirido un vocabulario básico de 1500 palabras en inglés. Proyecto de Lectura de un Millón de Inglés Palabras (the Million-Word Reading Project, MWRP) es un programa de mejora de la lectura en inglés diseñado específicamente para estudiantes que aprenden inglés como segundo idioma o lengua extranjera (ESL/EFL). Está dirigido a lectores que ya dominan un vocabulario básico de 1500 palabras (equivalente a inglés principiante). Con aproximadamente 15 minutos de lectura diaria durante dos años, los lectores pueden alcanzar un nivel de inglés intermedio, dominar más de 3500 palabras y numerosas frases, así como adquirir habilidad en diversas estructuras de oraciones en inglés y la capacidad de leer obras literarias en inglés de dificultad general. La siguiente tabla proporciona información detallada sobre las estadísticas del texto para su referencia al elegir: Estadísticas del Texto Valor de legibilidad || 79.08 Número total de palabras || 21779 Número de palabras fuera de las 1500 || 1324 Tasa de palabras nuevas (%)|| 6.08 Tasa de repetición de palabras nuevas || 2.45 Resumen del Contenido Nasreddin is believed to have lived and died during the 13th century in Turkey. He was very clever and had a good sense of humour. He was also called Hodja, which is a title given to a scholar or very educated person. He is one of the most loved and celebrated personalities of Turkey. Stories about Nasreddin are known throughout the Middle East and have touched cultures around the world. There are thousands of stories about Nasreddin, and in these stories, Nasreddin is always clever, sometimes wise, and sometimes even foolish. These stories are generally humorous, but there is always a lesson to be learned.
Author: Andrew Theitic
Publisher: The Witches’ Almanac
ISBN: 1938918932
Category : Body, Mind & Spirit
Languages : en
Pages : 210
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Book Description
Founded in 1971 by Elizabeth Pepper, the art director of Gourmet magazine for many years, The Witches’ Almanac is a witty, literate, and sophisticated publication that will appeal to general readers as well as hard-core Wiccans. At one level, it is a pop reference that will fascinate anyone interested in folklore, mythology, and culture; at another, it is the most sophisticated and wide-ranging annual guide available today for the mystic enthusiast. Modeled after the Old Farmers’ Almanac, it includes information related to the annual moon calendar (weather forecasts and horoscopes), as well as legends, rituals, herbal secrets, mystic incantations, interviews, and many a curious tale of good and evil. Although it is an annual publication, much of the content is both current and timeless, not specific to the date range of each issue. The theme of Issue 44 (Spring 2025–Spring 2026) is Air: Breath of the Cosmos. Also included are articles on: Geomancy, the Lunar Nodes, Native American Spirit Totems, Kitchen Magic—Soul Cakes, Gods of the Sky, the Orisha Yemoja, and much more.
Author: Nebi Özdemir
Author: Nebi Özdemir
Author: UNESCO
Author: 
Author: 