Islam is a practical religion dealing with the warring traits of human nature and bending them to the Straight Path. It has discarded the law of the jungle, and the motto of might is right. The Islamic concept of justice is positive. It does not stop at the negation of the wrong but goes forward to promote the right so that there remains no incompatibility between the so-called justice and what is really just and equitable. The concept of Islamic justice does not permit prejudice against anyone. The Quranic Injunction is: "...and let not the hatred of any people seduce you that ye deal not justly...." [TMQ Surah Maidah: 8] Under Islam, justice is the sum total of life. To do injustice is sinful. To suffer injustice calls for positive remedial action on the part of Muslims. Such action might mean even the supreme sacrifice of one's life for the sake of justice. This book is an English rendering of a popular Arabic book entitled Adab Al Qadi, Written by the renowned Muslim Jurist Imam Khassaf. In this book, the learned author has favored us with the basic principle of the Islamic judicial system and that of the Judiciary in the light of the Holy Quran and the Sunnah. The Learned Translator of this book Justice Dr.Muneer Ahmad Mughal, was himself a Judge of the Lahore High Court, Lahore. He has perfect hold on the subject and over both the languages.

Islam is a practical religion dealing with the warring traits of human nature and bending them to the Straight Path. It has discarded the law of jungle and the motto of might is right. Islamic concept of justice is positive. It does not stop at negation of the wrong but goes forward to promote the right, so that there remains no incompatibility between the so-called justice and what is really just and equitable. The concept of Islamic justice does not permit prejudice against anyone. The Quranic Injunction is: "...and let not the hatred of any people seduce you that ye deal not justly...." [TMQ Surah Maidah: 8] Under Islam, justice is the sum total of life. To do injustice is sinful. To suffer injustice calls for positive remedial action on the part of Muslims. Such action might mean even the supreme sacrifice of one's life for the sake of justice. This book is an English rendering of a popular Arabic book entitled Adab Al Qadi Written by the renowned Muslim Jurist Imam Khassaf. In this book the learned author has favoured us with the basic principle of the Islamic judicial system and that of the Judiciary in the light of the Holy Quran and the Sunnah. The Learned Translator of this book Justice Dr.Muneer Ahmad Mughal was himself a Judge of the Lahore High Court, Lahore. He has prefect hold on the subject as well as over both the languages. About The Author Ahmad Abu Bakr al-Khassaf (From the Tribe of Shaiban) born around 181 AH and died in the year 261 AH (874/5AD) at the age of 80. Ibn Nadim stated thad Imam Khassaf was a Jurist, expert on the science of compulsory duties, a mathematician and well aware of the opinions and Ijtihad of Hanafi Jurists and enjoyed precedence on the court of Muhtadi Billah. His early education was at the hands of his father Umar bin Muhair who was a pupil of Imam Hasan in Ziyad who in turn was a pupil of Imam Abu Hanifah. Imam Kafwi has counted Imam Khassaf in the second category of the fuqaha and the mujtahidin and has named his category of the later period great Hanafis. About The Commentator He was popularly known as As-Sadr Ash-Shahid, Hisam and Hisam Shahid. He was also sometimes known by the title of Burhan al-A'immah, he was born on 483 AH (1090 AD). Qarshi says that the author of Hidayah, has stated that I had learnt the theoretical sciences and ilm-al Fiqh from Hisam. As-Sadr Ash-Shahid, Hisam worked so hard that he excelled in the expertise of the school of thought of Imam Abu Hanifa. And had gained distinctive status among the men of knowledge of Khurasan. He was martyred in the battle of Qatwan in 536 AH (1141 AD).

Previous ed.: Cambrige, Mass.: Harvard University Press, 1996.

This book explores the rise of private arbitration in American religious communities. It examines why religious communities are turning to private arbitration, why American law is agreeable to such arbitration, and further focuses on the proper procedural, jurisdictional, and contractual limits of private arbitration. The book argues that such arbitration not only benefits the religious community itself, but also having various different faith-based arbitrations is beneficial for any vibrant pluralistic democracy inhabited by diverse faith groups.

The book is laid out to outline the Islamic standpoint on justice and it's high standard. This manuscript will attempt to clarify a major misconception that has gained widespread acceptance in some academic circles. The misconception is that the Muslim judge judges blindly according to a rigid set of outdated laws without giving due consideration to what is in the best interest of either the public or in upholding the rights of a person. Finally, it will seek to demonstrate how the ethical standards that govern the conduct and office of the qadi reinforces the public trust and confidence in the Islamic judicial system as a whole. Given that the Islamic judiciary does not have the powers of the sword or the purse - powers that are reserved for the executive and the legislative branches of government - respect is said to be the greatest strength of the institution itself.Islamic law requires a Muslim judge (hakim or qadi) to conform to the highest ethical standards both in their personal conduct and in issuing rulings that are just and seen to be just.

In this pioneering work Siraj Sait and Hilary Lim address Islamic property and land rights, drawing on a range of socio-historical, classical and contemporary resources. They address the significance of Islamic theories of property and Islamic land tenure regimes on the 'webs of tenure' prevalent in the Muslim societies. They consider the possibility of using Islamic legal and human rights systems for the development of inclusive, pro-poor approaches to land rights. They also focus on Muslim women's rights to property and inheritance systems. Engaging with institutions such as the Islamic endowment (waqf) and principles of Islamic microfinance, they test the workability of 'authentic' Islamic proposals. Located in human rights as well as Islamic debates, this study offers a well researched and constructive appraisal of property and land rights in the Muslim world.