Getting over a Betrayal Essay Example for Free

Getting over a Betrayal Essay This song brings forth a feeling of that even though a loss of a loved one is a heart wrenching experience there is nothing a person can do to change the outcome of what has happened. My Immortal† seems to be more about losing ones own sense of identity and self-worth due to the loss and/or betrayal of a loved one than about the actual loss of the loved one: These wounds won’t seem to heal/ This pain is just too real/There’s just too much that time cannot erase (7-9) By the end of the song, the survivor of the story is emotionally drained and paralyzed with the fear by the memory of the betrayer. The survivor of the incident just wants those memories of hurt and betrayal to go away. This pain is felt in the opening stanzas of the song. And if you have to leave/I wish that you would just leave/Your presence still lingers here/ And it won’t leave me alone (3-6). The theme of â€Å"My Immortal† is the struggle of trying to get rid of the feeling of betrayal and of guilt. The betrayer has hurt or betrayed her in a way that she can never recover from the emotional damage. You used to captivate me/ By your resonating light/ Now I’m bound by the life you left behind (14-16) For the rest of the girls’ life, she will be imprisoned by him. She sacrificed everything for him. After years of being together, he throws everything she has done for him back in her face. She know feels like that she will never be free of him Your face it haunts/My once pleasant dreams (15, 16) The effect of this song brings forth many different emotions. This song brings to light that if one lets a past betrayal or losses rule their life, there will never be any peace for the individual. The individual needs to let go of the hurt, even though they are feeling that they were alone the entire time they were with that one person. I’ve tried so hard to tell myself that you’re gone/ But though you’re still with me/ I’ve been alone all along ( 24-26) It hurts being betrayed by a loved one. The reality that she was all alone in her love when he was with her and ironically, now that hes left her, she isnt alone: He torments her with the memories of his betrayal (perhaps complicated by her genuine love for who she thought he was. ) These wounds won’t seem to heal/ This pain is just to real/ There’s just too much that time cannot earse (21-23) Works Cited Evanescence.

High School Forever Essay Example for Free

High School Forever Essay After reading this article I thought to myself that this is exactly what high school sounds like it is just a social combat, some people are already on the top and do not have to try and others try to climb to the top but never make and some just stay on the bottom they do not even make an effort to climb. I know that in adolescence us teenager try to find out who we really are and to be able to define ourselves and according to the article high school is one of the hardest places to do that in. But I think that even though people experience social fear because they are sensitive towards what other people think and have the least amount of control I think that high school is beneficial because it prepares you if what is ahead. Because in life you will encounter these things so it is better to have experienced it before hand but the difference between life and high school is that in high school it is really easy to be judged and labeled where as in real life you do not really fear what others think because after high school you find who you really are, you bloom, and you become more confident in yourself and stand for what you truly believe in. So I think that even though high school can be hell sometimes it really prepares us for what is ahead, because life is not fair and we have to learn that the hard way. Well after reading the article I thought Holden Caulfield was like Kenji in the article; even though Kenji was not very popular in high school he became a very successful and became a very attractive person after high school. I think that, that will be the case with Holden because he does not really fit in anywhere. I think that he will grow out of his â€Å"not fitting in† phase and find who he really is and what matters most in his life. But I also think that he will still be judgmental and think everyone is a phony. I also think that he will realize that growing up and becoming an adult is not as scary as he presumes it may be. I think that it will take him a while after graduating high school, if he does not get kicked out of any more schools and he gets into another school. But when he does I think he will realize that maturing and being responsible is not hard. I think Caulfield is really confused when it comes to life because he does not have any grown up to really tell him what it is like to grow up, so I think that impacts his behavior towards people. I think that even though you are not the most popular and you may not have many friends in high school, it may not matter because if you know why you are there, to learn and become successful in your life, then it all works out in your favor in the end, but it is nice to have friends to not a lot just maybe a couple.

The Role Of Sunnah In Islamic Jurisprudence Theology Religion Essay

The Role Of Sunnah In Islamic Jurisprudence Theology Religion Essay Literally, Sunnah means a clear path or a beaten track but it has also been used to imply normative practice, or an established course of conduct. It may be a good example or a bad, and it may be set by an individual, a sect or a community. In pre-Islamic Arabia, the Arabs used the word Sunnah in reference to the ancient and continuous practice of the community which they inherited from their forefathers. The Sunnah, according to the scholars of hadeeths, is everything that has been related from the Messenger (SAW), of his statements, actions, tacit approvals, personality, physical description, or biography.   It does not matter whether the information being related refers to something before the beginning of his prophetic mission, or after it. The statements of the Prophet include everything the Prophet said for various reasons on different occasions. The actions of the Prophet include everything that the Prophet did that was related to us by his Companions.   This includes how he made ablutions, how he performed his prayers, and how he made the Hajj pilgrimage. The tacit approvals of the Prophet includes everything that his Companions said or did that he either showed his favor towards or at least did not object to.   Anything that had the tacit approval of the Prophet is as valid as anything that he said or did himself. An adequate answer to the question as to whether the Sunnah is a mere supplement to the Quran or a source in its own right necessitates an elaboration of the relationship of the Sunnah to the Quran is tried in the following paragraphs: The Holy Quran is the foundation of Islamic Law.   It is the miraculous speech of Allah that was revealed to the Messenger, may the mercy and blessings of Allah be upon him, by way of the angel Gabriel.   It has been transmitted to us with so many chains of authority that its historical authenticity is unquestionable.   It is written down in its own volume, and its recitation is a form of worship. As for the Sunnah, it is everything besides the Holy Quran that came from Allahs Messenger.   It explains and provides details for the laws found in the Holy Quran.   It also provides examples of the practical application of these laws.   It is also either direct revelation from Allah, or decisions of the Messenger that were then confirmed by revelation.   Therefore, the source of all the Sunnah is revelation. The Holy Quran takes precedence over the Sunnah in two ways.   For one thing, the Holy Quran consists of the exact words of Allah, miraculous in nature, down to the last verse.   The Sunnah, however, is not necessarily the exact words of Allah, but rather their meanings as explained by the Holy Prophet (SAW). The Position of the Sunnah in Islamic Law During the Messengers lifetime the Holy Quran and Sunnah were the only sources of Islamic Law. The Holy Quran provides the general injunctions that formed the basis of the Law, without going into all the details and secondary legislation, with the exception of a few injunctions that are established along with the general principles.   These injunctions are not subject to change over time or with the changing circumstances of the people.   The Holy Quran, likewise, comes with the tenets of belief, sets down acts of worship, mentions the stories of the nations of old, and provides moral guidelines. The Sunnah comes in agreement with the Holy Quran.   It explains the meanings of what is unclear in the text, provides details for what is depicted in general terms, specifies what is general, and explains its injunctions and objectives.   The Sunnah also comes with injunctions that are not provided by the Holy Quran, but these are always in harmony with its principles, and they always advance the objectives that are outlined in the Holy Quran. The Sunnah is a practical expression of what is in the Holy Quran.   This expression takes many forms.   Sometimes, it comes as an action performed by the Messenger.   At other times, it is a statement that he made in response to something.   Sometimes, it takes the form of a statement or action of one of the Companions that he neither prevented nor objected to.   On the contrary, he remained silent about it or expressed his approval for it. The Sunnah explains and clarifies the Holy Quran in many ways.   It explains how to perform the acts of worship and carry out the laws that are mentioned in the Holy Quran.   Allah commands the believers to pray without mentioning the times that the prayers had to be performed or the manner of performing them.   The Messenger clarified this through his own prayers and by teaching the Muslims how to pray.   He said: Pray as you have seen me praying. Allah makes the Hajj pilgrimage obligatory without explaining its rites.   Allahs Messenger explains this by saying: Take the rites of Hajj from me. Allah makes the Zakat obligatory without mentioning what types of wealth and produce it is to be levied against.   Allah also does not mention the minimum amount of wealth that makes the tax obligatory.   The Sunnah, though, makes all this clear. The Sunnah specifies general statements found in the Holy Quran.   Allah says: Allah commands you regarding your children: to the male, a portion equal to that of two femalesà ¢Ã¢â€š ¬Ã‚ ¦ (Holy Quran 4:11) This wording is general, applying to every family and making every child an inheritor of his or her parents.   The Sunnah makes this ruling more specific by excluding the children of Prophets.   Allahs Messenger (SAW) said: We Prophets leave behind no inheritance.   Whatever we leave behind is charity. The Sunnah qualifies unqualified statements in the Holy Quran.   Allah says: à ¢Ã¢â€š ¬Ã‚ ¦and you find no water, then perform tayammum (dry ablution) with clean earth and rub therewith your faces and handsà ¢Ã¢â€š ¬Ã‚ ¦ (Holy Quran 5:6) The verse does not mention the extent of the hand, leaving the question of whether one should rub the hands up to the wrist or the forearm.   The Sunnah makes this clear by showing that it is to the wrist, because this is what Allahs Messenger did when he performed dry ablution. The Sunnah also comes emphasizing what is in the Holy Quran or providing secondary legislation for a law stated therein.   This includes all the hadeeths that indicate that Prayer, the Zakat, fasting, and the Hajj pilgrimage are obligatory. An example of where the Sunnah provides subsidiary legislation for an injunction found in the Holy Quran is the ruling found in the Sunnah that it is forbidden to sell fruit before it begins to ripen.   The basis for this law is the statement of the Holy Quran: Do not consume your property amongst you unjustly, except it is a trade among you by mutual consent. The Sunnah contains rulings that are not mentioned in the Holy Quran and that do not come as clarifications for something mentioned in the Holy Quran.   An example of this is the prohibition of eating donkey flesh and the flesh of predatory beasts.   Another example of this is the prohibition of marrying a woman and her aunt at the same time.   These and other rulings provided by the Sunnah must be adhered to. The Obligation of Adhering to the Sunnah A requirement of believing in Prophet-hood is to accept as true everything that Allahs Messenger (SAW) said.   Allah chose His Messengers (SAW) from among His worshippers to convey His Law to humanity.   Allah says: à ¢Ã¢â€š ¬Ã‚ ¦Allah knows best with whom to place His Messageà ¢Ã¢â€š ¬Ã‚ ¦ (Holy Quran 6:124) Allah also says: à ¢Ã¢â€š ¬Ã‚ ¦Are the Messengers charged with anything but to convey the clear Message? (Holy Quran 16:35) The Messenger is protected from error in all of his actions.   Allah has protected his tongue from uttering anything but the truth.   Allah has protected his limbs from doing anything but what is right. Allah has safeguarded him from showing approval for anything contrary to Islamic Law.   In conclusion, it may be said that both sides are essentially in agreement on the authority of Sunnah as a source of law and its principal role in relationship to the Quran. They both acknowledge that the Sunnah contains legislation which is not found in the Holy Quran. The difference between them seems to be one of interpretation rather than substance. The Quranic ayat on the duty of obedience to the Holy Prophet (SAW), and those which assign to him the role of the interpreter of the Quran, are open to variant interpretations. These passages have been quoted in support of both the views, that the Sunnah is supplementary to the Quran, and that it is an independent source. The point which is basic to both these views is the authority of the Holy Prophet (SAW) and the duty of adherence to his Sunnah. In the meantime, both sides acknowledge the fact that the Sunnah contains legislation which is additional to the Quran. When this is recognized, the rest of the debate becomes largely redundant. He (SAW) is the most beautifully complete of Allahs Creations.   This is clear from how Allah describes him in the following verses of Holy Quran: By the star when it sets.   Your companion has neither gone astray nor has he erred.   Nor does he speak of his own desire.   It is only revelation that has been revealed. (Holy Quran 53:1-4) QUESTION: Kamali asserts that The essential unity of Shariaah lies in the degree of harmony that is achieved between revelation and reason. Ijtihad is the principal instrument of maintaining this harmony. Discuss how personal reasoning (Ijtihad) has helped to develop Islamic jurisprudence? ANSWER: 1. Introduction: Ijtihad played an important role in the development of Islamic legal theory. The aim of this essay is to discuss the concept of Ijtihad in the development of the Islamic legal theory. Thus it will not be out of place to give a brief introduction of the concept of Ijtihad. 2. Ijtihad: The Arabic word Ijtihad is derived from the Juhud which means expending of maximum effort in the performance of an act. In Islamic jurisprudence Ijtihad means the effort made by the Mujtahid in seeking knowledge of the Ahkam (Rules) of the Shariaah through interpretation. (Nyazyee, Ch. 14: P. 263). This definition implies the following: That the Mujtahid should expend the maximum effort, that is, he should work to the limits of his ability so much so that he realize his inability to go any further. That, the person expending the effort should be a Mujtahid. An effort expended by non-Mujtahid is of no consequence, because he is not qualified to do so. The effort should be directed towards the discovery of the Rules of the Shariaah that pertain to the conduct. The method of discovery of the Rules should be through interpretation of the texts with the help of other sources. This excludes the memorization of such Rules from the books of Fiqh or their identification by the Mufti. Thus, the activity of the Faqih and the Mufti cannot be called Ijtihad. 3. The Three Modes of Ijtihad: The Jurists in general practice three types or modes of Ijtihad. In reality, the activity of the jurist cannot be split up into separate modes. Ijtihad is single seamless process, but for simplification and ease of understanding this activity is divided into three types as follows; In the first mode, the Jurist stay as close to the text as he can. He focuses on the literal meaning of the texts, that is, he follows the plain meaning Rule. When the first mode of literal construction is exhausted by the Jurists, he turns to syllogism, which is Qiyas. This mode is confined to strict types of analogy. These are called Qiyas Al-Mana and Qiyas Al.illah. The second mode of Ijtihad is confine to the extension of the law from individual texts, while in the third mode the reliance is on all the texts considered collectively. This means legal reasoning is undertaken more in the line with the spirit of the law and its purposes rather than the confines of the individual texts. 4. Role of Ijtihad in the development of Islamic legal theory. Early notion of Islamic legal theory and the concept of Ijtihad: At the time of the Holy Prophet (SAW) the only source of the Shariaah was revelation. That revelation had two types, one was the direct speech of Allah, namely the Holy Quran, and the other was indirect speech of Allah which the Holy Prophet (SAW) expressed in his own words, that is termed as Sunnah of the Holy Prophet (SAW). The Holy Quran by nature is implicit. It does not provide details of each and every individual case, rather it describes general principles, examples etc. the Holy Prophet (SAW) used to explain and implement those principles and general rules in individual cases, that is Sunnah of the Holy Prophet (SAW), in that sense the Sunnah is the explanation of the Holy Quran, though as it is mentioned earlier that explanation was also directed by the God. Although as it is mentioned earlier that the only source of law at that time was revelation, but some time the Holy Prophet (SAW) practiced Ijtihad in its narrow sense in the absence of reveled rule(s) as the Holy Prophet (SAW) said, when I do not receive a revelation I adjudicate among you on the basis of my opinion (Abu Dawud, 1984:1017). However, the difference of that Ijtihad with ordinary Ijtihad bil ray is that whenever, He (SAW) mistook, a verse would be revealed in order to inform him the correct decision. For instance, once the Holy Prophet (SAW) was asked by a woman about the rule of dhihar. The Holy Prophet (SAW) answered her I dont think that the rule is different from that of divorce. Then Allah revealed verses regarding the hukum of dhihar, which was not similar to divorce and then the hukum of dhihar had been corrected. The companion of the prophet used to do Ijtihad at that time also. When the Prophet was not available or when the Prophet sent them to somewhere, they use to do Ijtihad in the absence of explicit Quranic verse or Sunnah of the Prophet. They use to interpret the verses of the Quran and the Sunnah of the Prophet as well as in cases of completely new issues they use to do Ijtihad on the basis of the principles of Shariaah. The advantage of them was if they mistook they could correct themselves by asking the Prophet or Allah would revealed the correct rule(s). Therefore, Shariaah was very much based on the revelation at that time, i.e. either Allah would reveal the hukum of a certain masala or He would approve the decision(s) of the Prophet and his companions or He would disapproved and correct their decision(s). Hence, despite the fact that the practice of Ijtihad was started from that time, but it did not get the status of a source of Islamic legal theory then. Development of Islamic legal theory and the concept of Ijtihad: After the death of the Holy Prophet (SAW), the gate of revelation has been closed for ever. Therefore, in order to deal with new problems, the companions of the Holy Prophet (SAW) used to depend on the Ijtihad. However, it did not substitute the Holy Quran and Sunna at all, rather whenever they faced a new phenomenon regarding which they did not know any Quranic verse or Sunnah of the Holy Prophet (SAW), they used to ask the other companions whether they knew any Hadith of the Holy Prophet (SAW) concerning that. They used to do Ijtihad in the absence of the revealed rule and whenever they found any Hadith regarding that case they use to abandon their Ijtihad and followed that Hadith. Because of the quick expansion of the Muslim world in first century, a huge number of people embraced Islam. A number of the companions of the Holy Prophet (SAW) migrated to different places in order to teach the new Muslims the science of Islam. People gathered around them to learn Islam. Through their teaching they created groups of scholars. Those groups were the producers of the different schools of thought. Two distinctive trends of thought emerged at that time, namely Ahl al-Ray and Ahl al-Hadith. The trend of Ahl al-ray can be traced back to the second caliph Hazrat Umar (RA) and a renowned companion Hazrat Abdullah ibn Masud (RA), whereas the trend of Ahl al-Hadith can be traced back from two renowned companions and scholars Hazrat Zaid Bin Thabit and Hazrat Abdullah Bin Umar (RA) (Abdur Rahim,2003:55). Ahl al-ray are those who depend on personal opinion (Ijtihad bil ray) in order to solve the problems and analyze the Ahkam of Shariaah and extract the major causes of those in order to draw out those to new phenomenas. Ahl al-Hadiths are those who depend on only authentic evidences. There strategy is to express exactly what is in the authentic narrations. They do not involve in causation of the Ahkam of Shariaah and extend those to new phenomenas. Nevertheless, the more the Muslims faced new problems the more the former trend became prominent, because of their wide practice of Ijtihad they could solve the new phenomenas better than Ahl al-Hadith School of thought. However, Ahl al-Hadith school of thought did not completely deny or overlook the concept of Ijtihad. Ijtihad also played a big role in the development of that school of thought. However, their concept of Ijtihad was narrower than that of Ahl al-Ray as discussed in the following section of the essay. Hence, it could be said that by the end of first century, Ijtihad became an important source of Islamic jurisprudence through the practice of it by the companions of the Holy Prophet (SAW) and their followers, although there were difference of opinion among them about the definition, scope and way of practice of it. Institutionalization of Islamic legal theory and the role of Ijtihad in it: The last companion of the Holy Prophet (SAW) died in the end of the first hijra. Around that time the process of institutionalization and compilation of Islamic jurisprudence started. The notion of Madhhad (School of thought) emerged at that time in different places. Although there were countless Madhhabs, but, apart from four Madhhabs others are not existed now a day.   We will discuss here the development of those four Madhhabs and the concept of Ijtihad in those. Hanafi school of thought: Hanafi school of thought is based on the jurisprudence of Imam Abu Hanifa. The Usul of Imam Abu Hanifa as he describes, is as follow: If I find any hukum in the Holy Quran, I confined myself with that. If I do not find that there, I accept Sunnah of the Holy Prophet (SAW) which has come to me through authentic narrators. When I do not find that in the Holy Quran and in the Sunnah, I follow the opinion of the companions meaning their general consensuses. In case of their disagreement with each other I accept or abandon which ever I want, but I do not prefer others opinion over theirs. In case of the opinion of others, I have the right of Ijtihad as well as they have. The Maliki School of thought: The Maliki Madhhad is based on the jurisprudence of Imam Malik (93-179 A.H.). The method of his jurisprudence which is the method of Maliki Madhhad as well is that, in order to find out the hukum of a certain issue he first used to look in the Holy Quran, if it is not available in the Holy Quran then he used to look it in the Sunnah of the Holy Prophet (SAW). Similarly if the Quran describes the principle or indirect hukum of the issue he also used to search the Sunnah in order to find out the details of that. He used to consider the practice of Ahl-Medina as Mutawatir Hadith. If he did not find the solution in the Holy Quran or in Hadith he would refer to the general consensus of the companions who were known as faqih, if there were no general consensus regarding that matter then he would follow the individual opinions of the companions or would do Qiyas. If it was an abstract matter where there is no room for Ijtihad bil ray then he would follow the op inion of a companion, else he would prefer Ijtihad bil ray. Al-Shafi School of thought: Imam Al-Shafi emerged during the period of the compilation of the above mentioned two school of thoughts jurisprudence. He is credited as the inventor of Usul al Fiqh. However, Kamali argues that the Usul al-Fiqh was existed before but until the time of Al-Shafi it was not in a form of science. Imam Al-Shafi authored a book regarding the principles and rules of jurisprudence namely Al-Risalah, which is considered as the first book on Usul al-Fiqh (Kamali, 1991:3, 4). The motivations which prompted Al-Shafi to introduce the usul al-Fiqh are some inconsistencies which he observed in the discourses of his predecessors. He mentioned those in the beginning of his book kitabul Umm. It is appear from the reform activity of Al-Shafi that the objective of that was to make the Ijtihad systematic and to demolish the tendency of unconditional imitation of the predecessors Fatwas and hence to reopen and widen the scope of Ijtihad. Although, he excluded Ray from the category of Ijtihad, especially he was critical about Istihsan, and emphasized more on qias but he made the point clear that he is against the following of ones personal whim and amounts to unjustified legislations. Conclusion: In conclusion, it can be argued that Ijtihad played an important role in the development of Islamic legal theory. It appears from the essay that some of the school of thought emerged as a reaction against Taqlid or blind imitation of predecessors and the objective of them was to reopen and widen the gate of Ijtihad. QUESTION: In Islamic legal theory the law preceded society and is considered to be eternal as Allah. Explain, how todays states, with elected governments and independent judiciaries apply these rules of law. ANSWER. Introduction: The Holy Quran is a complete code for mankind and provides guidance for man in all walks of his life. It has its own concepts of ethics, politics, economics and sociology. It is an irony of fate that, now a days the demand for the enforcement of the Islamic law has come to surrounded by such a thick mist of misgivings that a mere reference to it raises a storm of criticism not only in non Islamic but even in Islamic countries also. Thus for instance, the questions are asked: Can a centuries old legal system be adequate to fulfill the requirements of our modern state and society. To be sure, these questions are not the outcome of any antagonism towards Islam but mostly of sheer ignorance which must quite naturally breed suspicion. The first task, therefore, is to explain to people the meaning and applications of Islamic Law, Its objectives, its Spirit, its Structure and its categorical and unchangeable injunctions along with the reasons of their permanence. They should also be informed of the dynamic element of Islamic Law and how it guarantees the fulfillment of ever increasing needs of the progressive human society in every age. Islamic Law: The establishment of political authority which may enforce Islamic Law requires a Constitutional Law and Shariaah clearly laid down its fundamentals. The Shariaah has provided answers to the following basic questions of Constitutional Law. What is the basic theory of the state? What is the source of the authority of its legislation? What are the guiding principles of state policy? What are the qualifications of the ruler of an Islamic State? What are the objectives of an Islamic state? In whom does the sovereignty reside and what are the different organs of the state? What is the mode of distribution of power between different organs of the state, viz.: Legislature, the Executive and the Judiciary? What are the conditions of Citizenship? What are the rights and duties of Muslim Citizens and what are the rights of non Muslim citizen? The guidance which the Shariaah has provided in respect to these questions constitutes the Constitution of Islam. Besides laying down the fundamentals of Constitutional Law, the Shariaah has also enunciated the basic principles of Administrative Law. Beside that there are precedents in administrative practice established by Holy Prophet (SAW) and the first four rightly guided Caliphs of Islam (Khulfah-e-Rashidin). For instance, the Shariaah enumerates the sources of income permissible for an Islamic State and those which are prohibited. It also prescribes the avenues of the expenditure. It lays down rules of conduct for Police, the Judiciary and Administrative machinery. Elected Governments and Islamic Law: The Holy Quran and Holy Prophet (SAW) encourage Muslims to decide their affairs in consultation with those who will be affected by that decision. The concept of consultation is known as SHURA in Islam. Shura is an Arabic word for consultation. Majlis al-Shura and a Parliament Many traditional Sunni Islamic Jurists agree that to be in keeping with Islam, a government should have some form of council of consultation or Majlis al Shura, although it must recognize that sovereignty belongs to ALLAH ALMIGHTY and not the people. Jurists have written that members of the Majlis should satisfy following three conditions: They must be just, They have enough knowledge Islamic Injunctions to distinguish a good caliph from a bad one, and They have sufficient wisdom and judgment to select the best caliph. Many contemporary Muslims have compared the concept of Shura to the principles of western parliamentary democracy. For example: What is the Shura principle in Islam? It is predicated on three basic precepts. First, that all persons in any given society are equal in human and civil rights. Second, those public issues are best decided by majority view. And third, that the three other principles of justice, equality and human dignity, which constitute Islams moral core, are best realized, in personal as well as public life, under Shura governance. Judiciary and Islamic Laws: Islam is the religion that Allah wants for mankind from the time that He sent Holy Prophet (SAW) shows great concern for the judicial system and those appointed to carry out its responsibilities. Islam prescribes for it many legal injunctions. How else could it be, when Islam is the religion of mercy, equality, and justice? It is the religion that comes to free people from worshipping Creation and bring them to the worship of Allah. It is the religion that comes to remove people from oppression and iniquity and bring them to the highest degree of justice and freedom. Allahs Messenger (SAW) was the greatest of judges. He used to act in the capacity of judge in the city of Medina, which was the first Islamic state. He used to appoint people to be judges in other cities In the era of the Rightly Guided Caliphs, the head of state continued to be the one to appoint judges, govern their affairs, protect their independence, and keep the governors and political appointees and even the Caliphs subject to the judges verdicts. Hazrat Umar bin al-Khattà ¢b (R.A.), the second Caliph, was the first person to make the judge an independent entity, distinct from the Caliph and the governors. So it was Islam that not only called for independent Judiciary but also the first religion and state that actually setup the independent Judiciary. Conclusion: The Islamic Law, the Law which Holy Prophet (SAW) delivered unto mankind for all times to come, this Law admits of no difference between man and man except in faith and religion. Those religious and social systems and political and cultural ideologies which differentiate between men on grounds of Race, Country or colour, can never become universal creeds or world ideologies for the simple reason that one belonging to a certain race cannot get transformed into another race, one born in certain country cannot tear asunder his entity from that place, nor can the whole world condense into one country, and the colour of negro, a Chinese and a white man cannot be changed. Such ideologies and social systems must remain conned to one race, community, or country. They are bound to be narrow, limited and nationalistic and cannot become universal. Islam, on the other hand, is universal ideology. Any person who declares belief in LA ILAHA ILLALLAH MUAMMAD-UR-RASULLULLAH enters the pale of Islam and entitles himself to the same rights as those of other Muslims. Islam makes no discrimination on the basis of race, country, colour, language, or the like. Its appeal is to the entire humanity and it admits of no narrow minded discriminations. This law is eternal. It is not based on the customs or traditions of any particulars people and is not meant for any particular period of human history. It is based on the same principles of the nature on which man has been created. And as that nature remains the same in all periods and under all circumstances, the law based on it unalloyed principles should also be applicable to every period and under all circumstances. And this universal and eternal religion is Islam.

Comparing British Rule and Democracy in Rip Van Winkle :: comparison compare contrast essays

Comparing British Rule and Democracy    Rip Van Winkle   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In post-revolutionary America, literature began to show influence of the newly created democracy. As is the case with any young government, many different interest groups arose to attempt to mold the government according to their vision of democracy. Washington Irving, a native New Yorker born in 1783, grew up in a world engulfed in this democratic fanaticism. He grew up to be, as befitted his childhood atmosphere, a political satirist. This satirical nature of Irving’s shines brightly in Rip Van Winkle, as he uses historical allusions and symbolic characters to mockingly compare colonial life under British rule to the democracy of the young United States. The first historical satire occurs attached to the name Peter Stuyvesant, whom is mentioned twice with exaggerated praise. Stuyvesant, a harsh and strongly disliked governor, was in power when the English seized New York. Irving uses a false respect for Stuyvesant to humor the Dutch of New York, who blamed him for the loss of the land to the English. Having set the scene as a Dutch-friendly narrator, Irving introduces Dame Van Winkle, Rip’s stern wife, who maintains contempt for Rip’s laziness and carefree attitude. Dame Van Winkle’s harsh control over her husband represents King George and the English rule of the colonies. Whereas the colonies were mistreated by George, yet felt faithful and attached to the Crown, Rip stood by his demanding wife. The irony lies in Rip’s indifference to Dame Van Winkle. He was chided and bossed, but he was content. Nicholas Vedder, the owner of the inn, who dominated the conversations and opinions of the junto represents the colonial governors appointed by the Crown. While he rarely spoke, his influence was always present. This mirrors the inactive role the governors took in political affairs, and the colonists considerable respect for them. The relationship between the governors and Britai n is illustrated perfectly by Irving when Dame Van Winkle comes to the inn to collect her husband. â€Å"Nicholas Vedder himself, scared from the daring tongue of this terrible virago, who charged him outright with encouraging her husband in habits of idleness.†(Irving 901) While a characteristically influential man, Nicholas is no match for the intimidation of Dame Van Winkle. The turning point of the story occurs when Rip walks deep into the woods and encounters a mysterious band of oddly dressed strangers with foreign customs.

Juvenile Stats On Crime :: essays research papers

40% of all residential burglary charges filed in 1997 were committed by juveniles -- up from 9% in 1996. 28% of all non-residential burglary charges filed in 1997 were committed by juveniles -- up from 5% in 1996. 29% of all Residential Entry charges filed in 1997 were committed by juveniles -- up from 18% in 1996. 19% of all Theft charges and 18% of all Receiving Stolen Property charges filed in 1997 were committed by juveniles -- down from 22% (Theft) and up from 6% (Receiving) in 1996. 18% of all Auto Theft charges filed in 1997 were committed by juveniles -- up from 6% in 1996. 16% of all Criminal Conversion charges filed in 1997 were committed by juveniles. 37% of all Child Molesting charges filed in 1997 were committed by juveniles. 25% of all Handgun Violation charges filed in 1997 were committed by juveniles. 12% of all Marijuana Possession charges filed in 1997 were committed by juveniles. -------------------------------------------------------------------------------- Secure Detention Costs The per diem costs to Morgan County of placing juvenile delinquent offenders in the Johnson County Juvenile Detention Facility decreased in 1997, as compared to 1996. According to the weekly detention statistics maintained by the Morgan Superior Court No. 2, the total costs of secure detention of juvenile delinquent offenders in 1997 was approximately $179,900.00 (average cost: $3459.00 per week). By comparison, the total costs of secure detention of juvenile delinquent offenders in 1996 was approximately $214,686.00 (average cost: $4128.00 per week). Juvenile Probation Supervision Stats As of January 1, 1997, 154 juvenile delinquency cases were under supervision by the Juvenile Probation officers of Morgan County. During 1997, 302 new probation cases were referred to probation supervision; of that total, 164 Delinquents and Status offenders were placed under formal probation supervision, and 125 Delinquents and Status offenders were placed under informal probation adjustment and supervision. Also during 1997, 246 probation cases were completed and closed. As of December 31, 1997, 210 juvenile delinquency cases were open and under supervision by the Juvenile Probation officers. Here is a table summarizing Juvenile Delinquency Probation Cases supervisions for 1997: Total Supervisions Pending on 1/1/97 154 Total Supervisions Opened during 1997 302 Formal Probation - Delinquents 101 Formal Probation - Status Delinquents 63 Informal Adjustment - Delinquents 54 Informal Adjustment - Status Delinquents 71 Transfers in: Intra/Inter State 2 Supervisions Completed/Closed during 1997 246 Supervisions Pending on 12/31/97 210 -------------------------------------------------------------------------------- Waiver of Jurisdiction in Juvenile Delinquency Cases to Adult Court

The Bombing of Hiroshima Essay -- essays research papers

The Bombing of Hiroshima The bomb was dropped for many reasons and President Truman was faced with a hard decision to drop the bomb. During World War II, the first atomic bomb was dropped on Hiroshima. If he dropped the bomb he would surely have killed an estimated 200,000 Japanese and the city of Hiroshima. Otherwise he would risk the invasion of Japan, which would cause even more causalities and even more Japanese lost lives. Truman thought of the military, political, and moral benefits and harms for dropping the bomb on Hiroshima. David McCullough said, â€Å"If you want one explanation to why Truman dropped the bomb; it was done to stop the killing.† (Hunt, A9) My purpose is to inform that President Truman was right to drop the bomb. After the bomb was dropped, President Truman, â€Å"We have used it in order to shorten the agony of war, in order to save the lives of thousands and thousands of young Americans. We shall continue to use it until we completely destroy Japan’s power to make wa r.† If the Allies invaded mainland Japan, an estimated million or more would be invading Japan. The United States would resort to invading Japan as the last resort, knowing the possibilities of the large amount of casualties. The casualties in war are unavoidable and President Truman knew that the American people were basically sick and tired of the war. Many families were torn apart because of the war and everyone wanted to stop the madness. The atomic bomb was dropped for some political reasons...

Arizona Prop 200 Essay

  Ã‚  Ã‚  Ã‚   As with any other impositions of the law elevated to the national government, there will always be a certain degree of advantages and disadvantages. In a specific aspect, implementing the Arizona Prop 200 will definitely change the economic processes of the US financial system.   Ã‚  Ã‚  Ã‚   The Arizona Prop 200 is an initiative which allows for a more strict process of requiring citizens to generate proofs of legitimacy of their citizenship. This equates to the right to vote and to acquire public benefits from different administration units. (Wikipedia, 2007). The main effect of the project can be seen in terms of financial considerations with respect to the actual expenditures of the entire federal government. Since there will be an increase in restrictions to sort out whether a particular person is a US citizen or not prior to be able to vote and get citizen benefits, there will also be an increase in expenses in order to adjust the budgetary allocation for the said government program. Doing some additional tasks and employing much more people in order to identify legitimate citizens will mean additional resource facilitation. Thus, allocation processes for the use of money will be altered.   Ã‚  Ã‚  Ã‚   In a positive perspective, it is also possible to maximize the route of budget allocation which should be granted to the public’s needs and welfare. Since there will be a very good way of identifying people who are eligible to receive the government benefits, sufficient financial amounts will be sustained in a very optimized manner. All the collected taxes will be used by people who are actual legitimate citizens of the United States. Aside from achieving financial advantages, it would also be fair for the actual tax payers to receive the benefits they are entitled to. References Wikipedia. 2007. Arizona Prop 200 (2004). Wikipedia-The Free Encyclopedia. Retrieved November 16 2007 from http://en.wikipedia.org/wiki/Arizona_Proposition_200_(2004).