SLAMIC LAW MAGAZINE - Indiana University Robert H. McKinney School Of Law

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Issue 2, Spring 2016Islamic Law Magazine at Indiana University - Robert H. McKinney School of Law2Overview of IslamicCorporation Law 2What is the history behindcompanies in Muslimcountries?3The Legitimacy ofArbitration inIslamic LawILA Calendar 9Feminism and stereotypesfrom an ally’s perspective andcoffee conversations!Check out our eventsthis year and becomean ILA member!@ILAatIUI SLAMIC L AW M AGAZINEIslamic law magazine is a magazine publishes by the Islamic Law Association atIndiana University Robert H. McKinney School of Law. The effort made in thismagazine is a form of cooperation by Muslims students, professors, and facultieswho have expertise in Islamic law and its branches. Islamic law magazine designedfor law student who are interested in expanding the knowledge about Islamic law.The magazine contains short articles that cover various subjects in Islamic law. Allrights of short articles are reserved for authors and it represents author's opinion,but not the Islamic Law Association.Learn about theuniqueness of intellectualproperty rights in Islam.The Hijab, Islam, andStereotypes from theEyes of an Ally7Islamlaw@iupui.edu93Learn about “Islamic Bankingwithout Interest,” and whatdoes Shari’a law say aboutarbitration?IntellectualProperty Rights inIslamic Law5Facebook.com/ILAatIUILAatIU

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawIssue 2, Spring 2016By Bashar Almofaddaany action by the partners, such asthe inheritance of an asset.Second Category: Contractual Company,which is formed by a contract betweentwo or more partners, and the contractspecifies the form of the company. ThereProfessor, The Higher Judicial Institute,are five types of companies in thisSaudi Arabiacategory: Al-'Inan Company, AlMudharabaCompany,Al-WujoohCompanies existed as early asCompany, Al-Abdan Company, andthe Babylon era, but they were notNegotiation Company.regulated until 12th century. In contrast,Islamic Law paid attention to them once1. Al-'InanCompany(Theit was established. (Alghamdi &Company of Equals): A contractHusainy, 2007, p. 125). Since the firstformed between two or moreHijri century (7th century), Islamicpartners. Each partner invests aauthors have dedicated chapters in theirspecific amount of funds, andbooks for knowledge related tocontributes in operating acompanies, discussing the kinds ofbusiness. There is no requirementcompanies,theirrequirements,to share equality or control,termination of companies, conditions,unless the agreement so requires.etc. Islamic scholars divided companiesinto two categories. (Khaiad, 1983, p.2/21):First Category: Ownership (noncontractual) Company, which is ownedby more than one individual without acontract. This category includes twokinds:1. A voluntary company: it is thecompany that is formed bypartners, usually two or more,who share a specific asset. Forinstance, two brothers buy onecar. Or it can be formed whentwo or more people accept onegift and become its owners.2. A compulsory company: it is thecompany that is formed without22. Al-Mudharaba Company (TheCompanyofBodyandCapital): Also called a lendingcompany, this sort of company isbased on sharing the profit thatresults from funds contributed byone partner (the company lord)while the other partner (aspeculator)performstheoperation. The funds must be in aspecified amount of cash, and theprofit sharing percentages areknown.3. Al-Wujooh Company (TheCompany of Reputation): Acontract between two or morepartners without capital, but theypurchase commodities on creditbased on their goodwill andreputation or their social status.The debts will be paid afterselling the goods. They areentitled to the profit and lossbased on their shareholding.This sort is based on the trust oftraders in the partners.4. Al-Abdan Company (BodiesCompany): A contract formedbetween two or more people towork together with their skills.They use their money to buynecessary tools. It is usuallyformed between carpenters,blacksmiths, tailors, jewelers,etc. The profit earned isdistributed between them.5. Al-Mufawadhah(Negotiation Company): Acontract formed based on anycombination of the above formof companies.Hanafi authorized all of these kindsof companies, as did Maliki except theWujooh Company. The Shafiedisallowed all kinds except the Al-'InanCompany. Hanbali permitted all ofthese forms of companies except someforms of the Negotiation Company.All kinds of companies in Islamiclaw are based on mutual trust amongpartners. Thus, all of these forms ofcompanies are general partnerships.The aforementioned are simpledefinitions offered to simplify thevarious forms of companies in Islamiclaw. The full definitions and conditionsaccording to the Islamic schools arebeyond the scope of this discussion.

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawIssue 2, Spring 2016Islamic &International LawConference“Islamic Banking –Bank without Interest”The purpose of the seminar onSeptember 30, 2015, was to increasestudents’ awareness of the historicalbackground of the concept of Ribaand Islamic Bank. There were 89students in attendance and a hugecollection of Arabic food! Thank youto the Black Law Student Association,the Saudi Student Association, andthe Master of Law Association foryour partnership.THE LEGITIMACY OF ARBITRATIONIN ISLAMIC LAW “SHARI’A”By Mohammad AlmushaigehThe methods of alternativedisputeresolution(ADR)arearbitration, mediation, negotiation, andconciliation.Thesemethods,especially arbitration in the commercialfield, have become the principlemethods of resolving disputes rent languages,customs, cultures, cross border trades,and legal systems contribute to thegrowing desire to use commercialarbitration.The Islamic religion wasestablished by the Prophet orMessenger of God Muhammad inMecca and Medina cities in the Arabicland.1 The Prophet Muhammad beganthe Revelations of the Islam religion in610 A.D. From that time until his deathin 632,2 he gathered a following,9unified a people, established a peacefulsocial framework, and spread hismessage throughout Arabia. The beliefin Muhammad's prophethood is themain aspect of the Islamic faith. Afterthe Prophet Muhammad’s death,Islamic influence spread from theborder of Chin through North Africa.3The Islamic jurisprudence“Shari’a”, recognized, confirmed andregulated the methods of disputesettlement especially arbitration. Inthe Arabic language, the word ofarbitration means literally Tahkim,and an arbitrator is referred to asHakam. The Arabic dictionary, TheArab Tongue, stated the following"They made someone arbitratebetween them." That means that theyordered him to act as arbitrator, andthey accepted his judgment. The word"judgement" appears among themeanings of the word "arbitration.”4In Shari’a jurisprudence, scholarshave expanded the definition ofarbitration.They agree thatarbitration occurs when “adverse”parties agree to use a good arbitratorto solve their dispute.”5 Arbitration inIslamiclawjurisprudenceiscontractual in nature.The pre-Islamic Arabs did nothave a formal judicial system until theProphet Muhammad united them underthe Islamic system. The Arabs weredivided into tribes, each of which wasadministered by the chief of the tribe.They used arbitration “Tahkim”extensively to settle their disputesbased on the personal qualities andreputation of the arbitrators. Thedecision of an arbitrator “Hakam” wasbinding and enforceable.The most important example ofarbitration in pre-Islamic Arabia is thereconstruction of the Ka’bah inMakkah, which involved the removal ofthe Black Stone, around the year 605

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawAD.6 The argument was between theArab tribes in the Makkah city. Eachtribe wanted the honor of putting theBlack Stone on the southeastern cornerof the Ka’bah, which held greatreligious significance in the Arabtribes. They decided to choose the firstperson man who entered the Ka’bah 7from the Al Salam Gate as arbitrator.That man was the Prophet Muhammadbefore he became a prophet and theestablished Islam. The Prophet orderedthat stone be carried on a piece of clothby elders of the tribes, each of whomheld one edge of the cloth, and theProphet then picked up the stone andplaced it on the Ka’bah. The ProphetMuhammad successfully arbitrated asolution to the dispute.Since the emergence of Islam,the primary sources of Islamic lawShari’, the Quran and the Sunnah, haveemphasized and recognized theprinciple and the practice of arbitrationas a means of dispute resolution. TheHoly Quran confirms the legality ofarbitration in several verses, anexample of which is as follows: ( َوإِ ْن خِ ْفت ُ ْم شقَاقَ َب ْين ِِه َما فَا ْب َعثُوا َح َكمًا ََِ ِم ْن أ ْه ِل ِه َو َح َكمًا ِم ْن أ ْه ِلهَا ِق ِ إِن ي ُِريدَا إِص ََْلحًا ي َُوف اَّللُ بَ ْينَ ُه َما ۗ إِ هن ه ه َ اَّللَ كَان ) يرا َ 8ً ِ علِيمًا َخب In English, this verse means:“If you fear a breach between themtwain (the man and his wife), appoint(two) arbitrators, one from his familyand the other from hers; if they bothwish for peace, Allâh will cause theirreconciliation. Indeed Allâh is EverAll-Knower, Well-Acquainted with allthings.”9 Sharia' jurists assert that thisverse is a proof of the legality ofarbitration. Since the Quran, which is4the main resource of Islamic law, allowsarbitration between husband and wife topreserve the family’s relationship andsolve their disputes rather than thejudiciary, then arbitration is permitted tobe used to solve other types of disputes,such as commercial and labor disputes.10The legality of arbitration is beenconfirmed by Sunnah, which is thesecond primary source. The ProphetMuhammad preferred and advised hisclosest companions and others toresolve disputes by arbitration and othermeans of amicable settlement. Muchevidence exists arbitration practice wasoften uses during the life of the Prophetof Muhammad and the life of theProphet’s companions.11For Example, the treaty ofMedina City signed in 622 A.D.between Muslims, Non-Muslim Arabsand Jews, is the first treaty entered bythe Muslim community. This treatyincluded an arbitration clause that calledfor disputes to be resolved througharbitration.12 Dr. Ismail al-Astal pointedout that the Prophet Muhammad’sarbitrationagreementbetweenMuslims, Non-Muslim Arabs and Jewsemphasized the importance and legalityof arbitration. Another example arosewhen Hani Abou Sharih met the ProphetMuhammad and told him that he was anarbitrator in the disputes between hispeople.The Prophet Muhammadacknowledged Hani Abou Shariah as anarbitrator, which is compelling evidenceof the legality of arbitration in Shari’a.13In addition to the main sourcesof Shari'a (the Quran and the Sunnah),the Ijma or consensus, which is the oneof the secondary sources and the thirdsource of Islamic law, has alsorecognized the legality of arbitration asa means of dispute resolution. Thecompanions of the Prophet Muhammadand after that, the four schools ofIssue 2, Spring 2016Islamic jurisprudence, the HanafiSchool; the Maliki School; the Shafi’eSchool; and the Hanbali School in theSunna perspective around the Islamicworld, have consented to arbitrationpracticed. As an example of arbitrationpracticed by the companions, Omar BinAl Khatab, who was the second caliphafter the Prophet Muhammad, and UbaiBin Ka’b selected arbitration to settletheir dispute in the garden and thepalms and agreed that the Zaid BinThabit would be the arbitrator.14Finally, arbitration in light ofIslamic law Shari’a is important, andapplicable. The enhanced importanceof arbitration is due to the advantagesthat arbitration offers over othermethods of dispute resolution,especially in light of the autonomy ofthe parties, the speed, the greaterexpertise of the arbitrator in mattersbrought to his or her attention, and theconfidentiality of the matter underdiscussion.Inconsideringthesignificance of arbitration, Islamicjurisprudence has emphasized itslegality.However,Islamicjurisprudence selects the scope ofarbitration, the requirements of thearbitrators, and other provisions, thatwill be discussed in the next articles.Mohammad AlmushaigehSJD Candidate, McKinney Law

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawIssue 2, Spring 2016PerfectoSouthern“Boyet” Caparas,PresidentOmar Alsunaid,and currentPresidentAlhadiAltower presentingSean&pastZahraAyobiat ILA’sCoffeeHourEventeach other with certificates of appreciation.Top row from the left: Mohammad Alduaylij (SBA Representative); Abdullah Balbead(Board); Alhadi Altower (President); Perfecto “Boyet” Caparas (ILA Advisor); Faisel EmadSadat (P.R. Officer); Omar Alsunaid (former President).Bottom row from the left: Rakan Alharbi (Treasurer and Board); Bashar Almofadda(Member); Hannah Croucher (Secretary); Abdulrahman Alkhalaf (Member); Siraj Bargawi(Member); Mohammad Almushaigeh (Board).(Not pictured: Moustafa Alameldin – Vice President)ILA Election DayThe ILA Officers were elected onNovember 23, 2015INTELLECTUAL PROPERTY RIGHTS IN ISLAMIC LAWBy Abdulrahman AlkhalafIslamic law does not have as much detail about intellectualproperty and I will explain this later. However, this does not mean thatIslamic law has no interest to protect intellectual property. It isattributed by some to the movement of the recession in the Islamicworld, especially in the field of technology and innovation generallydue in many respects to repeat compositions and innovations in thestates and Islamic universities; the belief that the processing iscoordination between Islamic countries develops a supervisorymechanism standardized for these compositions especially theses andscientific research not to repeat them save time and provided for theeffort.It is by attention to scientific research and intellectualproduction as a matter of correlative searching for ways to protect thisintellectual production. A progress in Islamic countries is subject toscientific progress as we enter the third millennium. Some indicate thatthere are statistics. Scientific precision confirms that the energies ofscientific, creative and artistic Muslims people to the ebb and clear inall areas, particularly in the fields of scientific research and creativeproduction in general.Islamic law and Shariah are synonyms. Shariah has primarysources and secondary sources. The primary sources are the Quran, theSunna (the path of the prophet-peace upon him), ijma (consensus on a9point of law), and qiyas (a strict analogical reasoning). The secondarysources are the concepts of istihsan (the ruling that removes the mosthardship), maslahah (which is in the best of the public). Othersecondary resources include inference and local custom.In general Islamic law can be divided into three areas: (1)area, which the law has specifically mentioned, (2) area where the lawhas provided general principles, (3) and area where the law is silent. Ifthe Quran and the Sunna are silent a scholar can attempt to formulatea rule by way of Ijma, Qiyas, or secondary sources to make ijtihad thatis a scholar’s best effort to find out Allah’s (almighty) true revelationin matters that are not directly covered by the Quran and the Sunna.The Quran and the Sunna are silent about intellectualproperty law, so intellectual property laws are subject to the ijtihad.Shariah scholars have three opinions of intellectual property law: (1)No one owns intellectual property because it benefits society as awhole and it is not recognized by Shariah (2) intellectual products aresecular matters that may be possessed, and (3) Shariah acceptsintellectual property law and the implications of them are to berespected by Muslims. The third opinion is the majority opinion and isupheld by the International Islamic Fiqh Academy (Members ofscholars, scientists and thinkers in various fields of knowledge of(Continued)

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawSJD Candidate,McKinney Lawjurisprudence, culture, science and theeconomy across the Muslim world whostudy the problems of contemporary lifeand the ijtihad in order to providesolutions stemming from Islamicheritage evolve Islamic thought).Scholars try to subdue theWestern intellectual property laws toShariah principles due to Shariahshortage details about intellectualproperty law. These scholars try to adoptWestern intellectual property laws in amanner consistent with Shariah. Thepurpose of my research is to determine ifU.S. intellectual property law can beconsistent with Shariah, and if so, how.Both U.S law and Islamic lawhave their own theories aboutintellectual property rights and why thelaw should protect intellectual property.In this proposal I will focus on the maintheories of the two laws aboutintellectual property as an example ofhow my study is going to be. I willanalyze each theory individually andthen what are the similarities anddifferences between them.Shariah has five major goals:preservation of religion, life, familialrelations, mental capacity, and wealth.Intellectual property is consideredwealth. In Islam, dowry is one of thebasic conditions of marriage and dowryhas to be such type of wealth. Once theprophet- peace upon him- said “I marryher to you for what you have of theQuran.” The Quran is basicallyknowledge and this demonstrates that6this knowledge is a type of wealth and can betreated as such. Since intellectual property iswealth, it is protected under Islamic law; theprophet- peace upon him- said” no wealth ofa Muslim can be taken except with hisapproval.”According to PermanentCommittee for Islamic Research and IssuingFatwas of Saudi Arabia, it does not matterwhether the intellectual property is Muslim ornon-warlike non-Muslim, the rights of nonwarlike non-Muslim are to be respected asthat of Muslims.In Shariah, the only and truepossessor is Allah (almighty). “Yea, untoAllah belong all things ” Quran Nisa-132.Thus, the absolute position is for Allah(almighty) alone. However, individuals canown properties and this has to be legislatedunder the rules of Allah (almighty). Anindividual can own property by contracts,licenses, inheritance etc., but my focus willbe on acquiring property by developingvacant or undeveloped land.I mentioned before that the Quranand the Sunna are silent about intellectualproperty and how scholars attempt toformulate a rule by way of Ijma, Qiyas, orsecondary sources by using ijtihad.Possessing vacant or undeveloped tangible(land) property by developing it is a stableway under Shariah. Scholars used qiyas andconcluded possessing vacant or undevelopedintangible property by developing it is a stableway under Shariah. The analogical reasoningbehind this is no previous owner has title tothe property and developing undevelopedproperty benefits the community.This has the positive connotation ofmaking something useful and productive forthe benefit of the community. Usefulness,improvement and optimal exploitation seemto be the crucial criteria. From this we can saythat “community benefit” is an Islamic maintheory of intellectual property. Works ofauthorship, inventions and the use oftrademarks are meant to be useful; they doprovide benefits to society in the form oforiginal creations, technological inventionsand guaranty of source. These materializewith the creation of books, music, medicinesand software all marketed through qualitybrands indicating a reliable source of origin.Issue 2, Spring 2016Given that intangibles can be as useful astangibles both types of property deserveprotection.However,suchcommunitybenefits are applied to Shariah principles thatare derived from the Quran and the Sunna. Ifan intellectual property conflicted withShariah principles, then there is no right tobe protected regardless the creativity andeffort the owner putted in her intellectualproduct. For instance, if a copyright producthas its originality, fixation and does notconflicted with Shariah principles, it isprotected because it is a development of avacantintangibleproperty.Suchdevelopment benefits the community byencouraging the author and others to morecreativework andcomewith newideas.AssociateDirectorfor upGraduateAdmissionsChildren of Gabalawi is a novel by NaguibMahfouz. This novel was not protected bythe Shariah protection, but in fact also wasbanned in many Muslim countries becauseof the way it addressed Allah (almighty).Fully respecting to Allah (almighty) is asignificant principle of Shariah. Naguib wentagainst this principle, so he lost theprotection of his work under Islamicintellectual property laws.Noah S JosephDean Klein being presented with the new ILA MagazineFirst ILA meeting on January 13, 2016!

Islamic Law Association - Robert H. McKinney School of LawIssue 2, Spring 2016THE HIJAB, ISLAM, AND STEREOTYPESFROM THE EYES OF AN ALLYBy Hannah CroucherHannah CroucherJD Candidate, McKinney School of LawThe Prophet said that women totallydominate men of intellect andpossessors of hearts, but ignorant mendominate women, for they are shackledby the ferocity of animals.-Rumi, Sufi Persian Poet (1207-1273)Despite growing up in theconservative suburbs of Indianapolis,my family was never committed to aparticular congregation or religiousgroup. My sister, however, was acommitted member at SecondPresbyterian Church, where Ioccasionally attended service.Consequently, my curiosity andappetite to understand all walks of lifeprospered and my horizons began toopen. As a young adult, my passion for culture began in my fascinationwith Buddhism, which then continued to expand into social justice whenI began to study the Arabic language. This is undoubtedly the point in mylife where I discovered my calling and purpose to support the prosperityof women’s rights and human rights in the Middle East. I am not aMuslim, but I am an ally. The Muslim community is my family – afamily which has been unjustly touched by the unstoppable, irrevocablepresence of fear and hatred.There are many things about Muslim cultures that I adore: thesmells, the colors, the patterns, the love for family, and the persistencewith feeding you and giving you more shaay (tea) than you could drink ina lifetime. During my travels to Bangladesh in May 2014, I cried the firsttime I heard the call to prayer live. Whenever I step into a mosque, I feela rush of peace flow over me. To this day I do not know why I amcompelled by these feelings. On the opposite side of the spectrum, whatis even more profound and starkly horrifying to me is the fear, hatred, andmisunderstanding toward one of the world’s most beautiful religions, andthe lack of compassion and understanding for Muslimfeminism. Unfortunately, such misguided hatred now targets one of thisreligion’s most impactful and foundational pieces: the woman in the hijaband her loyal allies. Very recently, and for the first time in my life, I wasthe woman in the hijab.A few weeks ago through social media, my father shared apicture of me in a hijab (pictured above) that was taken while celebratingIftar with my friends at the end of the 2015 summer. Iftar is the feast tobreak the fast on the last day of Ramadan; the holiest month of the year(Continued)ILA COFFEE HOURStereotypes of Muslim WomenThe Islamic Law Association held a coffee hour onJanuary 27, 2016 where ILA Secretary HannahCroucher discussed the stereotypes of Muslimwomen, the fear associated with the Muslimcommunity, and how to better understand thestereotypes to make a positive change. Arabicdesserts and coffee were provided with a greatdiscussion between ILA members and McKinneystudents.7

Islamic Law Magazine at Indiana University - Robert H. McKinney School of Lawwhere Muslims fast from sunrise to sunset and becomecloser with God. He included a statement affirming hisfear that I have lost my way, joined a brutal cult, andthat he does not support my stance. I saw thenotification after finishing my first ever law schoolexam (I know, as if it was not already terrifyingenough). I felt the life rush out of me. The ignoranceand fear was more real at that moment than I had everfelt. I immediately reached out to my network forsupport, and what I received, initially caused by purehatred, was the result of pure love. I could feel theenergy of my Muslim and interfaith friends wraparound me with embrace. For the first time in my life Ifelt what it was like to be feared and hated because ofthe way I looked. This hatred has perpetuated beyonda person of a particular faith to anyone associated withthe community or culture of it. The largest part peoplefail to understand is that the majority of Muslimsglobally fear the very same things that non-Muslimsdo. Many people are unaware of the differencebetween culture and religion; confusing them as oneand perpetuating more misunderstanding. A piece ofcloth on a woman’s head and interfaith affiliation doesnot justify being labelled as a person of terror. A tinyspeck of evil, no matter how powerful, does notoverpower the peaceful majority, nor does it take awayfrom the rights and equality of a person. A woman hasevery right to choose for herself, and should not beridiculed or judged for her choices.Stereotypes will never completely dissolve,but we can correct misunderstanding. Yes, the hijabcan be oppressive in some Muslim societies, and it isup to the interpretation of the religious text andcultural standards that may dictate her ability to veil orunveil. Interpretation and history are strong forces.The Quran is written in Arabic, which is not the nativetongue of all Muslim countries, therefore it is up tothose interpreting the words to present them in theirtrue way. This interpretation may have been passeddown for generations, whether true to the originalword or not. Let’s think of American culture built onChristian beliefs – at one point women could not vote,a woman’s place was in the home, women were8Issue 2, Spring 2016discouraged from pursuing higher education, and so on.Women in the Catholic Church still cannot holdpositions as priests. Reinterpretation, modernizationthrough faith, and the liberalization of culture are allhelping rightfully revise our societies in our pursuit forequal rights and the dissolvent of gender-typicalstereotypes. When you have societies so deeplyembedded in cultural standards – which do at timesmerge religion and state together, while havingincredibly high ideals of honor – it can be easilymisunderstood because it does not make sense to usbased on what we have experienced. Stereotypes havedivided us; history can show us that. We must bemindful that our world is a diverse one and that the fearassociated with labelling does not make us a unifiednation, but an ignorant one. Feminism paired withintercultural and interfaith equality is key to a respectfuland prospering world so to empower the equality ofwomen we must empower a woman’s decision.How do we dispel these religious and culturalanxieties? Education. I have not and will not face in mylife the types of discrimination my non-Caucasianfriends have and will face, but I am aware of it. As aCaucasian woman in the Muslim community myexperiences have shown me that fear and hatred have nobarriers. I believe people understand things better whenthey can relate to them, and if we are going to continueto fight for women’s rights and equality, we mustunderstand how broad the concepts of feminism andliberalization are. Inquire with friends, read variousarticles, and most importantly, meet a Muslim. Cometalk with me; we will wear a hijab together and chat.Ignorance is more destructive than any war, buteducation has always been feared the most.Reasonable people adapt themselves to the world.Unreasonable people attempt to adapt the world tothemselves. All progress, therefore, depends onunreasonable people.-George Bernard Shaw

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawIssue 2, Spring 2016ILA Events Schedule – Spring 2016DateTimeLocationEventJanuary 27,201611:30am - 12:30pmMcKinneySchool of LawIslamic Coffee Hour “TheStereotypes of Muslim Women”February 23,201611:00am - 1:00pmMcKinneySchool of LawPublishing Second Edition ofIslamic Law MagazineFebruary 24,201611:30am - 12:30pmMcKinneySchool of LawMarch 30, 2016 11:30pm - 12:30pmMcKinneySchool of LawIslamic Coffee Hour “IslamicFinance”Islamic Coffee Hour “TheRelationship Between Islam &Culture”April 14, 201611:00am - 1:00pmOutside SocialILA Call-Out MeetingApril 27-28,201611:30am - 12:30pmMcKinneySchool of LawGood Luck with Finals Coffee &Snacks* The Association will send several reminders for its members with more details for each event or for anupdating within 10 days prior to the day of the event.9

Islamic Law Magazine at Indiana University - Robert H. McKinney School of LawIssue 2, Spring 2016NotesThe Arabic land is currently Saudi Arabia. Mecca orMakkah was the first sacred city, the epicenter of thefaith for Muslims, and the birthplace of the ProphetMuhammad. It is located in the Hejaz region on thewest side of Saudi Arabia. It is also the place whereMuslims do the Hajj pilgrimage, which is the fifth ofthe fundamental Muslim practices known as the “FivePillars of Islam”. Medina or Yathrib was the secondof the three holy cities of Islam (including Mecca andJerusalem). It is located in Saudi Arabia, and it has theburial place of the Islamic Prophet Muhammad. Seethe website of Places of Peace and Power. Athttp://sacredsites.com/middle east/saudi arabia/mecca.html2The Prophet Muhammad was born in Mecca in theyear 570 A.D. in the midst of two great empires. Hisfull name was Abū al-Qāsim Muḥammad ibn ʿAbdAllāh ibn ʿAbd al-Muṭṭalib ibn Hāshim. He died in632 A.D. See Raj. Bhala, , Understanding Islamic law( Sharīʻa),4-6 (LexisNexis Law School PublishingAdvisory Board) 2011.3 Id.4Mohammad A. H .Al Jarba, CommercialArbitration in Islamic Jurisprudence: A study of itsrole in the Saudi Arabia context 37 (Thesis SubmittedFor the Degree of Doctor of Philosophy in Law at theUniver

Indiana University Robert H. McKinney School of Law. The effort made in this magazine is a form of cooperation by Muslims students, professors, and faculties who have expertise in Islamic law and its branches. Islamic law magazine designed for law student who are interested in expanding the knowledge about Islamic law.

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