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).
Maqasid Al-Shari’ah: The Objectives of Islamic Law
Mohammad Hashim Kamali
“This essay is presented in five sections beginning with general characterisation of the maqasid al-Shari’ah and its origins in the Qur’an. The next section addresses the classification of the maqasid and a certain order of priority that is integrated into the structure of the maqasid. Section three is devoted to historical developments and the contributions of some of the leading ulama, especially that of Abu Ishaq Ibrahim al-Shatibi, to the theory of the maqasid. Section four looks into the differential approaches the ulama have taken toward the identification of the maqasid.”
Muslims and Christians together constitute over 50 percent of the world. If they lived in peace, we would be halfway to world peace. One small step we can take towards fostering Muslim-Christian harmony is to tell and retell positive stories and abstain from mutual demonisation. I propose to remind both Muslims and Christians about a promise that the Prophet Muhammad made to Christians. The knowledge of this promise can have enormous impact on Muslim conduct towards Christians.
What Kind of Liberation Are We Talking About?” from The Qur’an and Women: A Reading of Liberation
“The question of women in Islam has long been seen from within the framework of one of two extreme viewpoints: the one bound by a strict conservative Islamic approach, the other by ethnocentric and Islamophobic Western conceptions. These two perceptions are, of course, in conflict, but they both end up at the same intellectual dead-end. It is almost impossible to conceive of a debate, or even the hint of one, that could clarify these different viewpoints, so much have the advocates on either side become blinded by their respective convictions.”
“Domestic Violence: Islamic Perspective” by Zainab Alwani
Islam, as the final message from God to humankind, came to light in a brutal and cruel environment. Violence was a common practice in Arabia and around the world at that time. The weak and needy, orphans and widows, and slaves and servants had no defined rights in such a world. Islam came to establish justice and mercy in the heart of a cruel world and prohibited any oppressive behavior. The Qur’an emphasizes that all people are created equal in worth and value regardless of race, ethnicity, gender or class. It revolutionized the status of women at the time by critically analyzing and reforming various global and local customs and traditions related to gender relations at that time. Whereas women were not even considered human beings in pre-Islamic Arabia, Islam recognized women as full human beings and equal to men before God.