Without knowledge action is useless, and knowledge without action is futile.
Research is the core of KARAMAH’s work, and serves as the bridge between thought and action in the struggle for justice. KARAMAH’s authentic, yet innovative research in Islamic jurisprudence is the source of the knowledge base essential to the promotion of the rights of Muslim women, and human rights for all, in an Islamic context. However, an understanding of Islamic jurisprudence alone is not enough to build networks of Muslim women and men around the world who support this mission. In order to become agents of change, future leaders also need knowledge and skills that will allow them to navigate sensitive issues and cogently present their thoughts. For this reason, KARAMAH also produces, collects, and disseminates research on leadership and conflict resolution.
KARAMAH’s Jurist Network – a network of over 400 scholars from around the world who contribute scholarly works on a variety of topics to our scholarship database, is vital to the success of many of KARAMAH’s endeavors. With their guidance and scholarly contributions, KARAMAH communicates knowledge of Islamic jurisprudence, leadership, and conflict resolution to the public at large by way of our educational programming and Law and Leadership Summer Program (LLSP).
The Middle Grounds of Islamic Civilisation: The Qur’anic Principle of Wasatiyyah
Mohammad Hashim Kamali
“Is there such a thing as ‘moderate Islam’, and if so, what form does it take? The events of September 11, 2001, and the subsequent Global War on Terror have led scholars to debate this issue intensively. This article proposes that the principle of‘Wasatiyyah’ or moderation and balance may provide the key to a better understanding of Islam and inter-civilisation relations. REference is made not only to canonical Islamic scripture but also to the work of Islamic schoalrs and commentators throughout the ages.”
The Scope of Diversity and Ikhtilaf (Juristic Disagreement) in the Shari’ah
Mohammad Hashim Kamali
“It is due mainly to the recognition and tolerance of disagreement among the“ulama” over juristic issues that Islamic law is often described as a diversity within unity: that is, unity as regards to basic principles, and diversity regarding details. A tangible manifestation of ikhtilaf in Islamic las is the prevalence of at least five different schools of jurisprudence which have survived to this day and have followers throughout the Muslim world. “
The Qur’anic worldview is a seamless web of ideas that begins with tawhid (the belief in a single God) and permeates various aspects of Qur’anic teaching from creation and the nature of the universe to ethics, social relations, and commercial and constitutional matters. By ignoring the systematic worldview of the Qur’an, we risk impoverishing, even distorting, the various concepts that govern the Qur’anic approach to specific areas of human existence. Yet many of us, including some Muslim, believe that we can understand the Qur’an by discussing it one verse or passage at a time. This essay will argue that there is a unified worldview that permeates the Qur’an, and that makes it a seamless web of ideas, so that each verse cannot be properly understand without reference to others. In one sense, this is not a new argument, because ancient jurists have already stated that passages in the Qur’an explain each other.
The nature of the Islamic marriage contract (kitab) has been largely misunderstood by Muslims and non-Muslims alike. On the Muslim side, the problem has been one of over-secularization of the law of contract, a trend that led to a trivialization of the marriage contract, and hence of the commitment of some marriage partners to it. On the non-Muslim side, the problem has been one of trying to explain the Islamic marriage contract from world perspectives that are at times incongruent with it. This has led to unintended distortions in characterizing its nature.