scholarly journals IIIT-FCNA Fiqh Forum on Adoption and Orphan Care

2017 ◽  
Vol 34 (2) ◽  
pp. 135-139
Author(s):  
Jay Willoughby
Keyword(s):  
Moral Issue ◽  
Practical Training ◽  
International Institute ◽  
Muslim Americans ◽  
Orphan Care ◽  
Howard University ◽  
Biological Parents ◽  
Islamic Thought ◽  
The Family ◽  
Founding Director

On April 13, 2017, the International Institute of Islamic Thought (IIIT) andthe Fiqh Council of North America (FCNA) brought jurists, scholars, and professionalsin the field to share their latest research on the topic of adoptionand orphan care. The day-long forum, held at the IIIT headquarters in Herndon,VA, featured one concept paper and five panels.The opening session featured Zainab Alwani (vice chair, FCNA; programdirector, Fiqh Forum on Adoption and Orphan Care; founding director, Islamicstudies, Howard University School of Divinity), who spoke on “Orphan Carein the Qur’an and Sunnah: Critical Reading on Adoption and Kafala.” Statingthat she is providing a framework – not a solution – grounded in the Qur’anand Sunnah, she discussed why the number of orphans and abandoned childrenhas reached an all-time high; why Muslim Americans are reluctant toadopt them; and such concerns as the un-Islamic nature of the American legalsystem and the ensuring legal, cultural, and linguistic problems. She stressedthat taking care of these children is an ethical/moral issue and reminded theaudience of the biographies of Musa, Yusuf, Muhammad, and Maryam, all ofwhom were raised by people who were not their biological parents, and theimportance of the family structure. In closing, she recommended that Muslimsrevive the collective spirit of caring for orphans, work with lawyers to deriveSharia-compliant solutions, integrate these children into our communities, andreconsider some traditional fiqhī concepts (e.g., brother and mawlā). AbubakerAl-Shingieti (executive director, IIIT) chaired.Panel 1, “Voices from the Field,” opened with Ranya Shbeib (co-founder,Muslim Foster Care Association; https://www.muslimfostercare.org), who focusedon meeting orphans’ immediate needs and provide family support. Herorganization works hard to achieve these twin goals and to raise local communityawareness by a four-step process: making a presentation, providingthe relevant orientation, giving practical training, and actually receiving thechild. After each step, unfortunately, the number of interested people declines ...

scholarly journals Islamic Family Law Reform: Problems and Prospects

ICR Journal ◽  
2011 ◽  
Vol 3 (1) ◽  
pp. 37-52
Author(s):  
Mohammad Hashim Kamali
Keyword(s):  
Community Development ◽  
Family Law ◽  
First Century ◽  
Law Reform ◽  
International Institute ◽  
Special Issue ◽  
International Conference ◽  
Islamic Thought ◽  
The Family ◽  
Islamic Family Law

This Special Issue of Islam and Civilisational Renewal carries selected papers from the ‘International Conference on the Family Institution in the Twenty-First Century: Ideals and Realities’, held at IAIS Malaysia on 13-14 December 2010. The event was jointly organised by IAIS Malaysia, the Institute of Islamic Understanding Malaysia (IKIM), Yayasan Pendidikan Islam (YPI), Yayasan Ubaidi, the Journalists and Writers Foundation, Istanbul, Turkey, the International Institute of Islamic Thought (IIIT), and the Malaysian Turkish Dialogue Society, and officiated by Senator Dato, Sri Sharizat Abdul Jalil, Malaysia’s Minister of Women, Family and Community Development.  

scholarly journals Family Life for Children in State Care

2020 ◽  
Vol 28 (4) ◽  
pp. 715-747
Author(s):  
Clarie Breen ◽  
Jenny Krutzinna ◽  
Katre Luhamaa ◽  
Marit Skivenes
Keyword(s):  
Family Life ◽  
Foster Parents ◽  
Limited Extent ◽  
Best Interest ◽  
Family Unit ◽  
Theoretical Literature ◽  
Biological Parents ◽  
The Family ◽  
The Status ◽  
The Right

Abstract This paper examines what set of familial circumstances allow for the justifiable interference with the right to respect for family life under Article 8, echr. We analyse all the Courts’ judgments on adoptions from care to find out what the Court means by a “family unit” and the “child´s best interest”. Our analysis show that the status and respect of the child’s de facto family life is changing. This resonates with a view that children do not only have formal rights, but that they are recognised as individuals within the family unit that states and courts must address directly. Family is both biological parents and child relationships, as well between children and foster parents, and to a more limited extent between siblings themselves. The Court’s understanding of family is in line with the theoretical literature, wherein the concept of family reflects the bonds created by personal, caring relationships and activities.

scholarly journals Hukum Waris terhadap Anak Adopsi dalam Perspektif Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 94-106
Author(s):  
Muhammad Lutfi Syarifuddin
Keyword(s):  
Child Protection ◽  
Islamic Law ◽  
Adoptive Parents ◽  
Customary Law ◽  
Best Interests ◽  
Adopted Children ◽  
Inheritance Law ◽  
Law System ◽  
Biological Parents ◽  
The Family

In practice, in Indonesia children adoption has become a public phenomenon in society and is part of the family law system because it involves individual interests in the family. In the case of adoption, parents need to pay attention to the best interests of the child and be implemented based on local customs, applicable laws and regulations, this has been regulated in Article 39 of the Child Protection Act. Adoption of children is divided into two types, namely adoption of children between Indonesian citizens (domestic adoption) and adoption of Indonesian citizens by foreign citizens (adoption between countries). Appointment of children must be done by legal process, through the establishment or decision of the Court. The research method is normative juridical research. Based on the research results, the inheritance Indonesian citizens rights in the Indonesian inheritance law case are implemented based on Islamic law, adopted children do not inherit from adoptive parents and remain the biological parents. Under customary law, the inheritance of adopted children depends on customary law in the area. By law adoption children do not inherit from adoptive parents, and adopted children remain the heirs of their biological parents.

scholarly journals PLURALISME HUKUM DALAM PERBUATAN HUKUM PENGANGKATAN ANAK DI BALI

2015 ◽  
Vol 4 (4) ◽  
Author(s):  
I Gusti Agung Ayu Sukma Sanjiwani
Keyword(s):  
Government Regulation ◽  
Adoption Process ◽  
Absolute Requirement ◽  
Biological Parents ◽  
The Family ◽  
Important Significance

Children have an important significance in the family. Adoption means taking the responsibility of other people's children from their biological parents in legal way therefore the children have the same status in the family. In Balinese Custom’s law, Peperasan ceremony is an absolute requirement for adoption process. Based on Government Regulation No. 54 Year 2007 about Adoption on Article 8 Adoption customary local habits; and Adoption by the legislation. Adoption not only solved the national law but also the religious affair. Starting from these ideas, pluralism of law in the adoption of legal acts in Bali interesting to examine.

scholarly journals Islamic Reform Movements after the Arab Spring

2013 ◽  
Vol 30 (4) ◽  
pp. 169-172
Author(s):  
Jay Willoughby
Keyword(s):  
Arab Spring ◽  
International Institute ◽  
Reform Movements ◽  
Islamic Reform ◽  
Islamic Thought ◽  
Special Lecture ◽  
To Come ◽  
The Arab Spring ◽  
Algerian Civil War ◽  
Annual Summer

On June 24-July 3, 2013, the International Institute of Islamic Thought held its annual Summer Institute for Scholars. Given the number of presentations, only a few of them will be mentioned here. In his welcoming remarks, Abdul Aziz Sachedina (George Mason University) spoke eloquently about how change has to come from within, how politics still dominates values, and how the Qur’an and Sunnah are being read not for inspiration, but for putting down opposition and dissenters. The Arab Spring represents a challenge to undertake such an internal reform. Unfortunately, he said, cyberspace contains no serious conversation in this regard, just hostility and animosity, which only damages Muslims. He called for leaders to “moralize” the entire issue in order to achieve co-existence, mainly between Shi‘is and Sunnis, and wondered if the reformers could deal with this and other issues. John Voll (Georgetown University), who delivered the keynote address, “Pop-politics and Elections: Islam and Democracy after the Arab Spring,” raised the question as to whether the Arab Spring makes any difference, given that reform movements have been going on in the Muslim world since 1880. Are we, he asked, “looking at something moving forward/different, or just rehashing the same old arguments?” He opined that a new vocabulary is needed and that people have to move beyond “interfaith,” “tolerance,” and interreligious dialogue and speak to each other about “shared interests.” He then discussed earlier Muslim reform movements and how their goals have changed over the years. Yahya Michot (Hartford University) presented a special lecture entitled “Taymiyyan Thoughts for a Temperate Arab Summer.” He pointed out how different groups (e.g., those groups responsible for assassinating Sadat, the Algerian civil war, and 9/11) took Ibn Taymiyyah’s anti-Mongol fatwas out of context to justify their actions. Thus they ignored the underlying issues: The supposedly “Muslim” Mongols were still massacring Muslims; ...

scholarly journals Observing the Observer

2013 ◽  
Vol 30 (1) ◽  
pp. 97-99
Author(s):  
David H. Warren
Keyword(s):  
United States ◽  
Public Policy ◽  
The United States ◽  
International Institute ◽  
Interested Reader ◽  
Islamic Studies ◽  
Academic Fields ◽  
Islamic Thought ◽  
American Muslim ◽  
Muslim Minority

This publication, a collection of ten essays incorporating both quantitative andqualitative studies, has emerged as part of a lengthy research project conductedby the International Institute of Islamic Thought (IIIT) and the Center for Islamand Public Policy (CIPP) beginning in 2004 and concluding in 2007. Naturally,given the state of relations between the United States and those countries perceivedas comprising the “Muslim World,” as well as regular controversies andscandals relating to the American Muslim minority and those who purport toobserve, study, and teach others about them and their religion, such a study isparticularly welcome. The studies included are aimed at both students and specialists,not only in the field of “Islamic studies” itself, but also more broadlywith regard to such related academic fields as theology and anthropology. Anotheraudience is the more general interested reader who might wish to learnwhat may (or may not) have changed in that field attacked so successfully inEdward Said’s great polemic, that its title Orientalism ultimately entered Islamicstudies as a truly condemnatory and pejorative slogan ...

scholarly journals Opportunities and Challenges of Teaching Islamic Studies in Theological Seminaries

2016 ◽  
Vol 33 (1) ◽  
pp. 160-162
Author(s):  
Fatima Siwaju
Keyword(s):  
Spiritual Care ◽  
International Institute ◽  
Care Coordinator ◽  
Islamic Studies ◽  
Theological Schools ◽  
Islamic Tradition ◽  
Islamic Thought ◽  
President Elect ◽  
Muslim Student ◽  
Professional Degrees

On Saturday, November 21, 2015, from 9:00 a.m. to 11:30 a.m., a panel coorganized by the International Institute of Islamic Thought (IIIT) entitled “Opportunitiesand Challenges of Teaching Islamic Studies in TheologicalSeminaries,” was held during the Annual Meeting of the American Academyof Religion (AAR) at the Marriott Hotel in Atlanta, GA. The panel was presidedover by Reverend Dr. Serene Jones (president of Union Theological Seminaryand AAR president-elect), and included contributions from Nazila Isgandarova(Emmanuel College), Munir Jiwa (Graduate Theological Union), JerushaLamptey (Union Theological Seminary), Nevin Reda (Emmanuel College),Feryal Salem (Hartford Seminary), and Ermin Sinanović (IIIT). Amir Hussain(Loyola Marymount University) served as respondent.The purpose of the roundtable was to address the growing trend amongChristian seminaries in North America of offering courses and, in some cases,professional degrees in the study of Islam, which has often involved hiringMuslim academics. The panelists endeavored to explore the opportunitiesand challenges posed by this new context, as well as the possible future directionof theological schools in addition to the future trajectory of Islamicstudies at them.Nazila Isgandarova, a spiritual care coordinator for the Center for Addictionand Mental Health in Canada and a graduate student at Emmanuel College,spoke of her personal experience as a Muslim student in a theological school.She noted that one of the unique advantages of studying Islam in a Christianenvironment is that it provides a space for the exchange of ideas. Isgandarovaidentified clinical pastoral education (CPE) as one of the major advantages ofstudying at a seminary. She emphasized that Islamic spiritual care educationshould be grounded not only in the Islamic tradition, but also in the conceptualand methodological frameworks provided by CPE. While she acknowledged ...

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