Relevant bibliographies by topics / Forgiveness of sin (Islamic law)

Academic literature on the topic 'Forgiveness of sin (Islamic law)'

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Published: 26 July 2024
Last updated: 26 July 2024

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Journal articles on the topic "Forgiveness of sin (Islamic law)"

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Budimansyah, Prija Djatmika, Rachmad Safa’at, and Setiawan Noerdajasakti. "COMPARISON OF THE JUDICIAL FORGIVENESS (RECHTERLIJK PARDON) BETWEEN CIVIL LAW SYSTEM AND ISLAMIC LAW SYSTEM (FINDING THE FORMULATION OF THE PRINCIPLE OF RECHTERLIJK PARDON IN INDONESIAN CRIMINAL LAW)." International Journal of Educational Review, Law And Social Sciences (IJERLAS) 3, no. 4 (June 15, 2023): 1198–210. http://dx.doi.org/10.54443/ijerlas.v3i4.946.

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This study falls under the category of normative legal research or doctrinal legal research. Primary legal resources, secondary legal materials, and tertiary legal materials are all used library research techniques for gathering legal materials (library research). In contrast, the descriptive analysis approach is used for data processing. According to the conclusions of this study, various civil law system nations, like the Netherlands, Greece, and Portugal, use the principle of judicial forgiveness (rechterlijk pardon). However, long before these nations implemented the principle of forgiveness (rechterlijk pardon) in their criminal law, Islamic criminal law used principle of forgiveness first in jarimah qadzaf (accusing adultery), jarimah qishas-diyat, and jarimah Ta'zir. Compared to the principle of forgiveness (rechterlijk pardon) in the civil law system, the principle of forgiveness (rechterlijk pardon) in Islamic criminal law offers benefits. The formulation of the principle of judicial forgiveness (rechterlijk pardon) in Indonesian criminal law in the future is to prescribe the principle of judicial forgiveness in Islamic criminal law since it is seen to have advantages. Furthermore, incorporating the notion of judicial forgiveness (rechterlijk pardon) from Islamic criminal law into Indonesian criminal law is sociologically consistent with the legal knowledge of the Indonesian people, the majority of whom are Muslims.
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Sari, Asih Puspo. "Pemberian Grasi dan Maaf dalam Bingkai Kajian Teoritik Tindak Pidana Pembunuhan (Studi Komparatif Hukum Positif dan Hukum Islam)." Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum 5, no. 1 (September 30, 2020): 73–90. http://dx.doi.org/10.22515/al-ahkam.v5i1.2474.

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Abstract In the Criminal Code there are several differences that are the reasons for the review of theories and the application of reasons for clemency or forgiveness. The theories that form the basis of forgiveness will lead to different views. In connection with sources of clemency (Positive Criminal Law) and forgiveness (Islamic Criminal Law) have differences. Where clemency is the prerogative of the president as the temporary head of state, forgiveness can only be given by the heirs of the victim as the party who lost the victim. This study aims to find out where the justice is if the granting of pardon/ apology is given by the president with only consideration from the Supreme Court. Meanwhile, in Islamic Law also regulates the apology for the perpetrators of the crime of murder which is the right of the heirs of the victim. This research is a qualitative research with the type of research used is library research. It is said as library research or document study because this research is mostly conducted on written regulations or other legal materials which are secondary in the library. Keyword: Pardon, Forgiveness, and Crime of Murder
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Kamali, Mohammad Hashim. "Amnesty and Pardon in Islamic Law With Special Reference to Post-Conflict Justice." ICR Journal 6, no. 4 (October 15, 2015): 442–67. http://dx.doi.org/10.52282/icr.v6i4.297.

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The subject before us has acquired renewed significance in the aftermath of the September 2001 terrorist attacks, the tumult and violence that has been on the increase ever since, but also what followed the advent of the Arab Spring in many Muslim countries. Conflicts that engulf countries and communities rarely, if ever, end by clean endings. They leave behind a host of issues, including the urge to take revenge by the aggrieved parties - hence a vicious circle of violence follows. Post-conflict justice requires careful management, such that measure - for - measure justice may not be the right option in one’s quest to restore peace. The spirit of peace and willingness to give and take, admission of truth and forgiveness may be among the more effective means of healing and moving forward. What role, if any, is there in the midst of all this for Islam’s guidelines on repentance, amnesty and forgiveness is the main subject I address in the following pages. Amnesty, pardon and forgiveness are the means, in Islamic theology and law, as also in most other world traditions, of relieving someone from punishment, blame, civil liability or religious obligation. The same result is often achievable by recourse to certain other methods such as reconciliation, arbitration, and judicial order. This article focuses on an exposition of Islamic law provisions on amnesty (‘afwa). The fiqh positions explored here derive, for the most part, from the Qur’an (normative teaching), or Sunnah of the Prophet Muhammad, pbuh, and general consensus (ijma’) of scholars across the generations. Yet instances are found where fiqhi interpretations of the relevant scripture are reminiscent of historical settings and conditions of their time, which may, upon reflection, warrant further scrutiny and interpretation more in tune with the contemporary conditions of Muslims.
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Karim, Ridoan, Shah Newaz, and Ahmed Imran Kabir. "A COMPARATIVE ANALYSIS OF RETRIBUTIVE JUSTICE AND THE LAW OF QISAS." Journal of Nusantara Studies (JONUS) 2, no. 2 (December 31, 2017): 169. http://dx.doi.org/10.24200/jonus.vol2iss2pp169-177.

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Discussion on penology generally revolves around the philosophy behind the ‘punishment’ and its ‘implementation’ in order to maintain a crime-free, harmonious society. To understand the philosophy of the major school of thoughts for punishment, this paper discusses the theory of retributivism as a punishment mechanism and relates it to Qisas - the theory of punishment that hinges on Islamic criminal law jurisprudence. The objective of this paper is to compare the retributive concept of punishment with the Islamic theory of Qisas and to unravel how Islam attempts to establish justice through punishment while implementing forgiveness. It is significant to note that we can find a nexus between the retributive and Qisas school of theory that perpetrators should be punished as a consequence of the crime or an act that is against norms of the community. Nonetheless, this paper concludes that Qisas is quite distinct from the concept of retributivism in the case of punishment. Whereas the core of the retributive justice system is to put the moral blame on the offender for the offence and to provide justice through similar punishment; the law of Qisas is more concerned with the fairness and forgivingness.Keywords: Forgiveness, Islamic criminal law, punishment, retributive justice, QisasCite as: Karim, R., Newaz, S., & Kabir, A.I. (2017). A comparative analysis of retributive justice and the law of qisas. Journal of Nusantara Studies, 2(2), 169-177.
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Samara, Abdallah. "Impediments to the Implementation of Criminal Penalties in Sharia and Law: A comparative study." Jordan Journal of Islamic Studies 20, no. 1 (March 11, 2024): 161–95. http://dx.doi.org/10.59759/jjis.v20i1.375.

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This research study aimed to identify the obstacles to the implementation of penal sanctions in Islamic Sharia law and Jordanian penal law, by examining these obstacles from the texts of the Quran, the Prophetic Sunnah, and the opinions of jurisprudential schools, in comparison with Jordanian penal law. The study concluded that Islamic Sharia differs from some of the legal impediments stipulated by the Jordanian legislator, although it agrees with most of these impediments, especially regarding the avoidance of punishment based on suspicion, the necessity of verifying the elements of the crime, the suspension of punishment in cases of necessity, self-defense, and forgiveness by the victim.
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Ihsan, Muhammad. "DIYAT SSEBAGAI PENGGANTI QISHAS PADA JARIMAH PEMBUNUHAN SEBAB PEMAAFAN." Legalite : Jurnal Perundang Undangan dan Hukum Pidana Islam 1, no. 2 (October 30, 2017): 79–94. http://dx.doi.org/10.32505/legalite.v1i2.267.

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The punishment for the perpetrator of murder is not always required qishas, but it can be done with the payment of Diyat in exchange for the Qishas punishment, in some provisions even the victims’s heir is given the right to choose between Qishas or aplogize. Giving forgiveness is the closest heir of the victim such as husband / wife, father, mother, and child (male / female), and also brothers (male / female), uncle, aunt. The consideration of forgiveness is the motivation to gain rewards, alms, penance, the way to taqwa, forgiveness is one of God's commands. The Apology is filed by the murderer himself or his family, it is asked to the guardian of the murder victim. If the family’s victim decides to apologize the murderer, the offender must pay Diyat in accordance with Islamic Law provision.
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McDougall, Sara. "Pardoning Infanticide in Late Medieval France." Law and History Review 39, no. 2 (May 2021): 229–53. http://dx.doi.org/10.1017/s0738248020000267.

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The handling of infanticide in late medieval France offers modern audiences an underappreciated paradox: on the one hand infant murder was deplored as grave sin and crime, on the other hand, it was a pardonable offence, even the infanticidal singlemother who had killed to conceal her sin could obtain royal grace. This is far more than the usual story of law differing from practice. Christian ideology of mercy and forgiveness for sin played a central role in shaping the regulation of illegitimate births as well as abortions, stillbirths, and infanticide. Church and secular authorities alike sought to prevent as well as punish the death of infants, but they also created and implemented systems of justice with the explicit purpose of providing mercy to the repentant murderer, even an infanticide.
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Kamali, Mohammad Hashim. "Exploring Facets of Islam on Security and Peace: Amnesty and Pardon in Islamic Law." ICR Journal 3, no. 3 (April 15, 2012): 527–31. http://dx.doi.org/10.52282/icr.v3i3.536.

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Amnesty, pardon, and forgiveness are the means, in Islamic theology and law, as in most other world traditions, of relieving someone from punishment, blame, civil liability or religious obligation. The same result is often achievable by recourse to certain other methods such as reconciliation, arbitration, and judicial order. The fiqh positions explored here derive from the Quran, normative teaching or Sunnah of the Prophet Muhammad and general consensus (ijma) of scholars for generations.
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Husni, Husni, and N. Hani Herlina. "The Nature of Islamic Ethics and Its Implications for Education." TAJDID 29, no. 1 (August 20, 2022): 29. http://dx.doi.org/10.36667/tajdid.v29i1.1008.

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This study seeks to elaborate on the nature of Islamic ethics and its relevance to education. This study is expected to obtain in-depth academic data or information about the nature of Islamic ethics and how it relates to the spirits and values of education. For that purpose, I used the literature review method, which started with identifying, collecting, and grouping relevant articles, to be analyzed and concluded. The results of the study show that the Islamic ethics is relevant to several spirits and values of Islamic education, including sincerity, justice, honesty, feeling the presence of God, obedience to obligations, patience, obedience to the law, forgiveness, commitment to the truth of science, esotericism, and pleasure in giving.
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A'isyah, Siti. "MEMAAFKAN UNTUK PENYELESAIAN KEJAHATAN MASA LALU:." MAQASHID Jurnal Hukum Islam 4, no. 1 (May 28, 2021): 1–17. http://dx.doi.org/10.35897/maqashid.v4i1.614.

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There are two points by which the theme above becomes necessary, first, the urgency of concerning the topic of holding past crime. Second, concerning the concept of forgiveness in accordance with Islamic doctrine. Forgiveness in Islam is firmly accounted, and even regarded as more honorable than retaliation, in holding past crime. Seeing it through maqsid al-syari’ah (the main goal of Islamic law) or mashlahah, and considering Allah’s right (public’s right) and human’s right (personal right), past crime against humanity is against mashlahah, namely mashlahah dlarury; hifz al-nafs. In fiqh, such a crime is included in qisas in which the perpetrator violates both Allah’s right and human’s right. When the victim forgives him, he is free from the responsibility over the personal right but not the public’s one. To fulfill the latest responsibilty, there are three duties to be done; uncovering the historical truth, confession as well as guarantee of non-recurrence in the future.
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Dissertations / Theses on the topic "Forgiveness of sin (Islamic law)"

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Burns, Lisa M. "Islamic understandings of sin and forgiveness perceptions of converts to Christianity and Christian missionaries /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Burn, Geoffrey Livingston. "Land and reconciliation in Australia : a theological approach." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/117230.

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This thesis is a work of Christian theology. Its purpose is twofold: firstly to develop an adequate understanding of reconciliation at the level of peoples and nations; and secondly to make a practical contribution to resolving the problems in Australia for the welfare of all the peoples, and of the land itself. The history of the relationships between the Indigenous and non-Indigenous peoples in Australia has left many problems, and no matter what the non-Indigenous people try to do, the Indigenous peoples of Australia continue to experience themselves as being in a state of siege. Trying to understand what is happening, and what can be done to resolve the problems for the peoples of Australia and the land, have been the implicit drivers for the theological development in this thesis. This thesis argues that the present generation in any trans-generational dispute is likely to continue to sin in ways that are shaped by the sins of the past, which explains why Indigenous peoples in Australia find themselves in a stage of siege, even when the non-Indigenous peoples are trying to pursue policies which they believe are for the welfare of all. The only way to resolve this is for the peoples of Australia to seek reconciliation. In particular, the non-Indigenous peoples need to repent, both of their own sins, and the sins of their forebears. Reconciliation processes have become part of the international political landscape. However, there are real concerns about the justice of pursuing reconciliation. An important part of the theological development of this thesis is therefore to show that pursuing reconciliation establishes justice. It is shown that the nature of justice, and of repentance, can only be established by pursuing reconciliation. Reconciliation is possible because God has made it possible, and is working in the world to bring reconciliation. Because land is an essential part of Indigenous identity in Australia, the history of land in court cases and legislation in Australia over the past half century forms an important case study in this work. It is shown that, although there was significant repentance within the non-Indigenous legal system in Australia, the degree of repentance available through that legal system is inherently limited, and so a more radical approach is needed in order to seek reconciliation in Australia. A final chapter considers what the non-Indigenous people of Australia need to do in order to repent.
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Books on the topic "Forgiveness of sin (Islamic law)"

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ʻAbd Allāh ibn Sūdān Muwayhī. Aḥkām al-satr fī al-sharīʻah al-Islāmīyah. al-Riyāḍ: Dār Kunūz Ishbīlīyā lil-Nashr wa-al-Tawzīʻ, 2020.

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ʻAwn, Ḥasan ibn Ṣāliḥ ibn Ḥasan. al-Satr wa-atharuhu fī al-wiqāyah min al-jarīmah: Dirāsah taʼṣīlīyah taṭbīqīyah ʻalá marākiz Hayʼat al-Amr bi-al-Maʻrūf wa-al-Nahy ʻan al-Munkar fī minṭaqat al-Riyāḍ. 8th ed. al-Riyāḍ: Makatabat al-Rushd Nāshirūn, 2010.

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Ḥasan ibn Ṣāliḥ ibn Ḥasan ʻAwn. al-Satr wa-atharuhu fī al-wiqāyah min al-jarīmah: Dirāsah taʼṣīlīyah taṭbīqīyah ʻalá marākiz Hayʼat al-Amr bi-al-Maʻrūf wa-al-Nahy ʻan al-Munkar fī minṭaqat al-Riyāḍ. 8th ed. al-Riyāḍ: Makatabat al-Rushd Nāshirūn, 2010.

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Khālid ibn ʻAbd al-Raḥmān ibn Ḥamad Shāyiʻ. al-Satr ʻalá ahl al-maʻāṣī: ʻawāriḍuhu wa-ḍawābiṭuhu fī ḍawʼ al-Kitāb wa-al-sunnah wa-nahj al-salaf al-ṣāliḥ. 8th ed. al-Riyāḍ: Dār Balansīyah, 2001.

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Bushnell, Horace. Forgiveness and law: Grounded in principles, interpreted by human analogies. New York: Scribner, Armstrong, 1985.

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ʻAllūsh, ʻAbd al-Raḥmān ibn Aḥmad. Fiqh al-taʻāmul maʻa al-akhṭāʼ ʻalá ḍawʼ manhaj al-salaf. 8th ed. al-Riyāḍ: Dār al-Maʻārij lil-Nashr wa-al-Tawzīʻ, 1999.

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ʻUlaymī, Biyalī Ibrāhīm Aḥmad. Yā man asrafatum fī al-maʻāṣī lā tayʼasū min maghfirat Allāh. 8th ed. [Cairo?]: [publisher not identified], 2019.

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Zahrā, Āyat Allāhī, Gudāzgar Maryam, and Iran, eds. Sin-i izdivāj-i dukhtarān: Mavād-i 1041 va tabṣirah-i māddah-i 1210 Q. m. [Tehran]: Safīr-i Ṣubḥ, 2001.

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Schirrmacher, Christine. The Islamic view of major Christian teachings: The role of Jesus Christ, sin, faith, and forgiveness ; essays. Bonn: Verlag für Kultur und Wissenschaft, 2008.

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Fisq al-aʻmāl: Aḥkāmuhu wa-dalālātuhu al-sharʻīyah. al-Riyāḍ: Dār Ṭaybah, 2008.

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Book chapters on the topic "Forgiveness of sin (Islamic law)"

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"Messianic Forgiveness of Sin in CD 14:19 (4Q266 10 i 12–13)." In Studies in Qumran Law and Thought, 383–89. BRILL, 2022. http://dx.doi.org/10.1163/9789004505087_034.

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Siker, Jeffrey. "Sin in the Letters of Paul and Deutero-Paul." In Sin in the New Testament, 108–38. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190465735.003.0007.

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The Apostle Paul presents Jesus as God’s sinless sacrifice to atone for the sins of humanity. For Paul, human sin comes in two primary forms: the sin of idolatry (Gentiles) and the sin of disobedience (Jews). Jesus provides an example of human obedience to God in contrast to the disobedience and sinfulness of Adam and his descendants. Thus, for Paul, Jesus is the “new Adam” who demonstrates the righteousness of God, who pours out his mercy on humanity even amidst their ongoing sinfulness. Before Paul’s conversion/call to believe in the crucified and risen Jesus as God’s son, Paul was a Torah-observant Pharisee who counted himself blameless as to righteousness under the law. But after Paul’s experience of the risen Jesus, Paul came to believe that righteousness and forgiveness of sin was to be found only through the life-giving Spirit of the crucified messiah Jesus, for Jew and Gentile alike.
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Siker, Jeffrey. "Sin in the Gospel of Matthew." In Sin in the New Testament, 51–67. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190465735.003.0004.

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Matthew’s Gospel builds on the portrait of Jesus and sin found in Mark, but adds a birth story to make it clear that Jesus will save his people from their sins. Matthew thus invokes the significance of Jesus’ death already in the birth story. Although Joseph seeks to divorce Mary because she is scandalously pregnant with Jesus before they are married, Matthew goes out of his way to assure the reader that God has worked in similar fashion before with other women heroes of the faith: Tamar, Rahab, Ruth, the wife of Uriah (Bathsheba) each of whom gave birth in seemingly scandalous circumstances. But like these women, Mary is righteous in the eyes of God and she faithfully bears Jesus regardless of outward appearances. This motif of righteousness continues in Matthew’s Sermon on the Mount (Matthew 5-7), where we find a Jesus who stresses the moral disposition of one’s heart rather than mere outward observance of the Jewish law. Sin originates from within. Like Mark, Matthew’s Jesus will die a sacrificial death for the forgiveness of sins.
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Lloyd, Vincent. "Christianity and Racial Justice." In The Oxford Handbook of Christianity and Law, 726–37. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.52.

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Abstract Christianity has offered important conceptual resources for advancing racial justice. The Christian tradition has urged attention to the marginalized. It has described the savior as residing among the poor and as a victim of state violence. Christian ethical traditions of natural law reasoning and of opposing domination help identify and challenge racism. And Christian traditions of naming social sin offer language for understanding the wrongness of racism. Yet Christianity has also had an ambivalent relationship to racial justice, with Christian communities mobilizing in support of racist causes, appealing to Christian symbols and ideas, across centuries. This chapter explores the ambivalent relationship of Christianity and racial justice. It tracks Christian movements in favor of racial justice as well as ways Christianity has acted as an impediment to racial justice. Throughout, the chapter suggests that racism must be understood in its depths, not as individual acts but systemically. Understood in this way, racism can leave secular scholars and activists flummoxed, with every purported vision of racial justice already captured by the forces of racism. The vision of hope offered by Christianity, along with the virtues of faith, love, and forgiveness that are woven throughout the Christian tradition, offer an essential resource for pursuing racial justice.
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Gilman, James E. "Peace as a Christian Virtue." In Fidelity of Heart, 69–102. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195136623.003.0004.

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Abstract COMMOTION ON THE STREET attracted Jesus’ attention. A woman, an adulteress, was in the custody of authorities, and they were bringing her to Jesus, a rabbi of recent and dubious reputation. Teacher, they said, this woman has been caught in the act of adultery. Now in the law Moses commanded us to stone such. What do you say? Jesus faced a dilemma. He knew the law well, and it was clear and unambiguous on this point. The woman legally and justly de served death. Yet Jesus was rapidly gaining a reputation as a teacher for whom love and compassion, mercy and forgiveness constituted the true meaning of faith. What was Jesus to do? The woman heard Jesus say to her accusers, “Let him who is without sin among you be the first to throw a stone at her.”
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Conference papers on the topic "Forgiveness of sin (Islamic law)"

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Ahmed EZZAT, Azza Adnan. "REFLECTIONS ON LINGUISTIC SIGNIFICANCE AND VOCAL MUSIC: SURAT AL-NASR AS A MODEL." In IV. INTERNATIONAL RESEARCH CONGRESS OF CONTEMPORARY STUDIES IN SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/rimarcongress4-2.

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The internal acoustic music of Surat Al-Nasr depicted the sign of the promise of complete victory and the good tidings of the entry of many creatures to Islam. The feeling of pride and vanity appeared for the coming of victory and conquest, and the vision of entering, represented by the tide in the sound of the thousand in the first verse three times, and the glorification of (lam) the word of majesty, then it calmed down when the Almighty said: In the religion of God) to express entering quietly and smoothly by elongating the tide of the word God, and this is exactly what happened at the beginning of the Islam. The highly “hamza” and “Jeem,” then the repetition of the tide in absolute thousand came to reinforce this, and the syllables and sounds contributed to the stereotyped sound image, and shedding lights on the meaning of the words. We also find that the percentage of open syllables in the surah reached (63.2%) and the movement of conquest (65.3%), in addition to the increase in the percentage of vocalized voices to the whispered by more than double, and this music increases by the increase in the percentage of the closed sound clip closed silently in the last verse to (42.85%) After it was (30%) in the first verse and (27.7%) in the second verse, it is in harmony with the state of praise and forgiveness that requires a kind of reverence, represented by this energetic calm and this quiet of speaking.. Key words: Surat Al-Nasr, Vocal Music, Reflections on Linguistic
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