This document discusses Sharia law and Christian-Muslim relations in Nigeria. It covers:
- The introduction of criminal aspects of Sharia law in northern Nigerian states starting in 2000 led to tensions as Christians feared rights infringements.
- Christians complained of difficulties obtaining land, permits to build churches, and fair political representation in Sharia states.
- The politicization of Sharia law reduced its spirit to a political tool, disregarding state responsibility and principles of forgiveness.
- Religious leaders are recommended to defend their faiths, promote religious tolerance, and demand a review of Sharia law's application to ensure justice for all groups.
إدارة الحقوق والحريات بالخارجية الأمريكية تنتقد وضع الحريات الدينية في تونسbinaanews
The document summarizes the 2016 International Religious Freedom Report for Tunisia. It finds that while the constitution establishes Islam as the state religion and requires the President to be Muslim, it also declares Tunisia a civil state and guarantees freedom of belief. However, the Bahai community had its application to form an association twice denied. The government also ordered suspensions of the Islamic Hizb al-Tahrir party. Some religious minorities also reported facing societal pressure or threats. U.S. officials met with Tunisian authorities to encourage religious freedom and tolerance.
Immigration Overhaul
Owing to impending changes in UK’s laws, there is good news for Indians as skills rather than nationality will matter, creating a level playing field for all migrants
Report on minority cleansing in BangladeshJhuma Halder
The document reports on human rights violations against religious minorities in Bangladesh. It discusses definitions of key terms like religious minority, ethnic cleansing, and human rights violations. It outlines the obligations of states to protect religious freedoms and prevent discrimination according to international laws and treaties. It then analyzes the situation in Bangladesh, finding widespread discrimination and violations against Hindus, including demolition of religious sites, massacres, rape, kidnapping, forced conversion, and displacement from lands. The plight of Hindus is attributed to violations of religious and social values as well as political and economic marginalization of religious minorities in Bangladeshi society.
Introuction: The Representation of Religious Minorities in Pakistani Presskikampus
This document is a thesis that analyzes the representation of religious minorities in two major Pakistani newspapers, Daily Dawn and Daily Jang, over a three month period. It provides historical context on the treatment of religious minorities in Pakistan since its founding, including various discriminatory laws and constitutional amendments that have marginalized groups like Ahmadis, Christians, Hindus, and Zoroastrians. The thesis argues that as an important source of information, newspapers have a responsibility to give adequate and fair coverage to religious minority issues and communities in order to foster mutual understanding and respect between all citizens of Pakistan.
Shariah Compliant Finance and Jihad with Money with Christopher Holton, Cente...cjhs
HANDOUT TO ACCOMPANY VIDEO
Christopher Holton of the Center for Security Policy explained what Shariah-compliant finance is, how it was originated and the specific threats that it poses to Western civilization. He explained the overriding mission of Shariah-compliant finance and examined the system of zakat, which is integral to Shariah-compliant finance and by which numerous Islamic charities have been found to fund jihad. Mr. Holton also examined how Shariah-compliant finance is not held to the same standards of disclosure that the rest of the financial world must adhere to and the role of Shariah scholars in Shariah-compliant finance and looked closely at two prominent Shariah scholars in particular as prime examples of the problems that Shariah-compliant finance presents. It did come as a surprise to many people in our audience who are otherwise very informed about the danger of Islam and Shariah to the West to learn of the nations that have already come to dominate Shariah-compliant finance and to the extent that it has infiltrated America.
This event took place in Los Angeles, California on December 19, 2013.
Christopher Holton is Vice-President of Outreach at the Center for Security Policy. He directs the Center's Divest Terror Initiative and Shariah Risk Due Diligence Program. He has been involved in legislation in twenty states to divest taxpayer supported pension systems from foreign companies that do business with the Islamic Republic of Iran, the Islamic Republic of Sudan, and the Syrian Arab Republic. Since 2008, Chris has been the editor-in-chief of the Shariah Finance Watch Blog. In 2005, he was a co-author of War Footing, published by the US Naval Institute Press. Holton's work has also been published by National Review, Human Events, The American Thinker, Family Security Matters, Big Peace, World Tribune, World Net Daily, NewsMax, and thehayride.com. Before joining the Center, Chris was President of Blanchard and Company, a two hundred million dollar per year investment firm, and editor-in-chief of the Blanchard Economic Research Unit. Christopher blogs at TerrorTrendsBulletin.com.
Minorities Rights in Islam and situation in pakistan Malik Abdul Wahab
This document discusses minorities rights in Islam and the situation of minorities in Pakistan. It begins by discussing minorities in Muslim societies throughout history based on classical Islamic legal doctrines. It describes how non-Muslims were given protected status (dhimmi) and owed taxes, but were allowed to practice their religion. In practice, treatment varied greatly over time and place. It then discusses the situation of minorities in Pakistan, including Hindus, Sikhs, and Ahmadis/Qadianis. It concludes by stating the document analyzed minorities rights in Islam and the current situation in Pakistan.
This document discusses sexuality and marriage in Islam based on a presentation given in Nigeria. It begins by defining key terms like sexuality, sexuality education, and family life education. It then examines the Islamic concept of marriage, including the rights of women in marriage according to the Quran and hadith. These rights include education, choosing a husband, humane treatment, economic rights like owning property and receiving a dowry, and legal rights like maintenance from her husband. However, the reality for many Muslim women does not match these rights in practice due to factors like poverty and male domination interpreting women's roles.
إدارة الحقوق والحريات بالخارجية الأمريكية تنتقد وضع الحريات الدينية في تونسbinaanews
The document summarizes the 2016 International Religious Freedom Report for Tunisia. It finds that while the constitution establishes Islam as the state religion and requires the President to be Muslim, it also declares Tunisia a civil state and guarantees freedom of belief. However, the Bahai community had its application to form an association twice denied. The government also ordered suspensions of the Islamic Hizb al-Tahrir party. Some religious minorities also reported facing societal pressure or threats. U.S. officials met with Tunisian authorities to encourage religious freedom and tolerance.
Immigration Overhaul
Owing to impending changes in UK’s laws, there is good news for Indians as skills rather than nationality will matter, creating a level playing field for all migrants
Report on minority cleansing in BangladeshJhuma Halder
The document reports on human rights violations against religious minorities in Bangladesh. It discusses definitions of key terms like religious minority, ethnic cleansing, and human rights violations. It outlines the obligations of states to protect religious freedoms and prevent discrimination according to international laws and treaties. It then analyzes the situation in Bangladesh, finding widespread discrimination and violations against Hindus, including demolition of religious sites, massacres, rape, kidnapping, forced conversion, and displacement from lands. The plight of Hindus is attributed to violations of religious and social values as well as political and economic marginalization of religious minorities in Bangladeshi society.
Introuction: The Representation of Religious Minorities in Pakistani Presskikampus
This document is a thesis that analyzes the representation of religious minorities in two major Pakistani newspapers, Daily Dawn and Daily Jang, over a three month period. It provides historical context on the treatment of religious minorities in Pakistan since its founding, including various discriminatory laws and constitutional amendments that have marginalized groups like Ahmadis, Christians, Hindus, and Zoroastrians. The thesis argues that as an important source of information, newspapers have a responsibility to give adequate and fair coverage to religious minority issues and communities in order to foster mutual understanding and respect between all citizens of Pakistan.
Shariah Compliant Finance and Jihad with Money with Christopher Holton, Cente...cjhs
HANDOUT TO ACCOMPANY VIDEO
Christopher Holton of the Center for Security Policy explained what Shariah-compliant finance is, how it was originated and the specific threats that it poses to Western civilization. He explained the overriding mission of Shariah-compliant finance and examined the system of zakat, which is integral to Shariah-compliant finance and by which numerous Islamic charities have been found to fund jihad. Mr. Holton also examined how Shariah-compliant finance is not held to the same standards of disclosure that the rest of the financial world must adhere to and the role of Shariah scholars in Shariah-compliant finance and looked closely at two prominent Shariah scholars in particular as prime examples of the problems that Shariah-compliant finance presents. It did come as a surprise to many people in our audience who are otherwise very informed about the danger of Islam and Shariah to the West to learn of the nations that have already come to dominate Shariah-compliant finance and to the extent that it has infiltrated America.
This event took place in Los Angeles, California on December 19, 2013.
Christopher Holton is Vice-President of Outreach at the Center for Security Policy. He directs the Center's Divest Terror Initiative and Shariah Risk Due Diligence Program. He has been involved in legislation in twenty states to divest taxpayer supported pension systems from foreign companies that do business with the Islamic Republic of Iran, the Islamic Republic of Sudan, and the Syrian Arab Republic. Since 2008, Chris has been the editor-in-chief of the Shariah Finance Watch Blog. In 2005, he was a co-author of War Footing, published by the US Naval Institute Press. Holton's work has also been published by National Review, Human Events, The American Thinker, Family Security Matters, Big Peace, World Tribune, World Net Daily, NewsMax, and thehayride.com. Before joining the Center, Chris was President of Blanchard and Company, a two hundred million dollar per year investment firm, and editor-in-chief of the Blanchard Economic Research Unit. Christopher blogs at TerrorTrendsBulletin.com.
Minorities Rights in Islam and situation in pakistan Malik Abdul Wahab
This document discusses minorities rights in Islam and the situation of minorities in Pakistan. It begins by discussing minorities in Muslim societies throughout history based on classical Islamic legal doctrines. It describes how non-Muslims were given protected status (dhimmi) and owed taxes, but were allowed to practice their religion. In practice, treatment varied greatly over time and place. It then discusses the situation of minorities in Pakistan, including Hindus, Sikhs, and Ahmadis/Qadianis. It concludes by stating the document analyzed minorities rights in Islam and the current situation in Pakistan.
This document discusses sexuality and marriage in Islam based on a presentation given in Nigeria. It begins by defining key terms like sexuality, sexuality education, and family life education. It then examines the Islamic concept of marriage, including the rights of women in marriage according to the Quran and hadith. These rights include education, choosing a husband, humane treatment, economic rights like owning property and receiving a dowry, and legal rights like maintenance from her husband. However, the reality for many Muslim women does not match these rights in practice due to factors like poverty and male domination interpreting women's roles.
Islam promotes peace according to the document. It discusses how the word "Islam" means submission to God and is derived from the same root as the word for peace ("Salam") in Arabic. The greeting used in Islam is "As-Salamu Alaikum" which means "Peace be upon you." The purpose of Islam is to continually seek to please God through universal good deeds and righteousness.
The document discusses approaches to rehabilitating terrorists and countering violent extremism through community engagement. It argues that both "hard" security measures and "soft" rehabilitation programs are needed to address the long term drivers of terrorism. Effective rehabilitation programs require a holistic approach involving government, civil society and the private sector. Such programs aim to transform individuals' ideological beliefs while reintegrating them and preventing recidivism through engagement with resilient communities. Challenges include the lack of understanding, resources and whole-of-society coordination often needed for rehabilitation programs to be truly effective.
The document discusses human rights in Islam based on a seminar report. It makes several key points:
1) Islam recognizes all of humanity as one community and guarantees individuals freedoms and rights in accordance with Islamic principles of social responsibility.
2) The Quran and teachings of the Prophet Muhammad establish the basic principles of human rights in Islam, but allow Islamic societies to devise implementations appropriate to their conditions.
3) Islam guarantees security, property rights, freedom of religion and other rights to non-Muslim minorities and foreigners.
This document discusses Muslim law and the concept of conversion to Islam. It defines a Muslim as someone who submits to the will of God and acknowledges Muhammad as the final prophet. Conversion to Islam can occur by birth if one parent is Muslim, by voluntary declaration of faith, or marriage to a Muslim. The key requirements of conversion are declaring the statement of faith that there is no god but Allah and Muhammad is his prophet. Marriage and family life are highly valued in Islam and marriage under Muslim law establishes the legitimacy of sexual relations and children.
The document summarizes the key principles of halal and haram in Islam. It discusses 11 principles such as only Allah can determine what is prohibited, prohibiting halal and permitting haram is similar to shirk, and necessity allows exceptions. It also evaluates current halal screening norms, noting they only consider business and financial aspects rather than broader operations. The document argues for a 360 degree approach to halal business that integrates Islamic principles into all aspects of operations from marketing to human resources. This comprehensive compliance is needed to develop halal opportunities given Muslims' significant capital and entrepreneurial spirit.
Jaideep saikia bangladesh - treading the taliban trailIndiaInspires
The document discusses the rise of fundamentalist Islam in Bangladesh and the country's shift away from secularism. It notes the growing influence of madrassas, Islamic parties like Jamaat-e-Islami, and the mistreatment of religious minorities. The document also raises concerns about Bangladesh becoming a haven for terrorist groups and illegal arms/drug trafficking networks.
This document provides an introduction and summary of a book titled "Human Rights, Related Conflicts & State Security in Nigeria 1999-2006" by Joseph Adeyemi Sangosanya. The summary includes:
1) The book examines the issues of human rights, conflicts, and threats to state security in Nigeria between 1999-2006. It analyzes these issues through the lens of political economy and provides accounts from Nigeria's six geopolitical zones.
2) Chapter 1 introduces the topics and provides context on Nigeria's federal system and diversity. Chapter 2 discusses conceptual frameworks for analyzing conflicts, human rights, and state security and their interrelationships.
3) Subsequent chapters provide zonal accounts of these issues
This document provides an introduction to a study on the United Nations Convention on the Elimination of All Forms of Discrimination Against Women (UNCEDAW) and its impact on women's socio-political rights in the South-South region of Nigeria from 1999-2010. It discusses the historical discrimination and lack of rights faced by women globally and in Nigeria under customary laws and statutes. It outlines Nigeria's ratification of UNCEDAW in 1985 and submission of periodic reports to the Committee on CEDAW to assess progress on eliminating discrimination against women. However, it notes that submission of reports does not clearly demonstrate enhanced rights or roles for women in practice.
Training Manual on Human Rights and Local GovernanceShankor Paul
1. Human rights are basic rights and freedoms that belong to all people regardless of nationality, sex, race or religion. They include civil and political rights like the right to life and liberty as well as economic, social and cultural rights.
2. Fundamental rights refer specifically to rights enshrined in a country's constitution while human rights are universal and inherent to all humans. Fundamental rights are justiciable in a court of law.
3. The modern human rights movement emerged after World War II when the UN adopted the Universal Declaration of Human Rights in 1948. This was followed by core international human rights treaties and the establishment of international standards
The document discusses various theories of human rights, including:
1. The theory of natural rights, which states that individuals are born with inherent rights that cannot be denied by governments. This theory was advocated by philosophers like John Locke.
2. The theory of social rights, which argues that rights are created by society and law to benefit the greatest number of people. Jeremy Bentham and John Stuart Mill were proponents of this view.
3. The theory of legal rights, which claims that rights are established by states and individuals have no rights outside of what states grant them. This view was supported by philosopher John Austin.
4. The theory of economic rights, proposed by Karl Marx, rejects the concept of
International human rights law has evolved significantly since the United Nations Charter first established protecting human rights as a goal. Three key developments include:
1) The Universal Declaration of Human Rights established civil/political and economic/social/cultural rights but is non-binding.
2) The International Covenant on Civil and Political Rights and International Covenant on Economic, Social and Cultural Rights made several rights legally binding and created monitoring mechanisms like the Human Rights Committee.
3) Other treaties like the Convention on the Elimination of All Forms of Discrimination Against Women have further expanded protections, though some states have lodged reservations, particularly around provisions in conflict with interpretations of Sharia law.
Human rights are evolving and their interpretation continues to develop over time. While some rights are fundamental, others remain aspirational or contested. Human rights fall into three generations - civil/political, economic/social/cultural, and group rights. They have evolved through laws and conventions, and were established to ensure peace and protect individuals from states. The Universal Declaration of Human Rights outlines basic rights and freedoms and was followed by two binding covenants. However, implementation and monitoring of human rights is still a challenge, with countries and NGOs having different views of country reports. The UN and its bodies work to improve human rights protection.
Among all the religions in Nigeria, Islam and Christianity record large numbers of adherents and the country’s politics is almost based on the two religious divides. This paper examines two religious bodies; the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) established to regulate the activities of Muslims and Christians respectively in the country. The works finds out that both religious bodies take active part in state politics and have struggled for self-relevance and acknowledgement whenever issues of national concerns arise. The struggle began in the 1970s and 1980s when Muslims advanced for the incorporation of the Islamic law into the Nigerian constitution on the ground that the nation has since her inception been governed by Christian law in the guise of British constitution. The result has been religious tension and violence. The work therefore recommends collaboration of the two religious bodies following their aims and objectives to assist the government in fostering peace, progress and development of the country.
Sharia criminal law and state secularity principle in nigeriaAlexander Decker
This document discusses the debate around the adoption of Sharia criminal law in Nigeria and its implications for the secular principle established in the Nigerian constitution. It outlines arguments from scholars who believe adopting Sharia criminal law violates the constitution's prohibition of establishing an official state religion. Specifically, it argues that using state powers to enforce offenses and punishments from the Quran amounts to adopting Islam as the state religion in those northern Nigerian states. However, others believe Sharia can co-exist with secularism if only civil aspects are adopted rather than criminal laws. The document aims to analyze this debate and the tension between adopting Sharia criminal law and maintaining state secularism in Nigeria's multi-religious democracy.
Shariah refers to the ethical and moral code and religious law in Islam that guides all aspects of Muslim life, including daily routines, familial and religious obligations, and financial dealings. The document aims to dispel myths about Shariah, explaining that it is not a political or legal doctrine aimed at overthrowing governments, but rather comprehensive guidelines for Muslims derived from the Quran and teachings of Muhammad. It notes that only a small portion of Shariah deals with criminal or penal laws, and that American Muslims fully support the US Constitution and laws.
State Department 2013 Report on Haiti Religious FreedomStanleylucas
The constitution and other laws and policies protect religious freedom and, in practice, the government generally respected religious freedom. The Islamic community and Voudou (Voodoo) practitioners continued to be unable to obtain legal recognition by the government.
There were no reports of societal abuses or discrimination based on religious affiliation, belief, or practice.
U.S. embassy representatives routinely met with religious and civil society leaders to seek their views on religious freedom matters. Embassy-sponsored programs included a roundtable discussion on tolerance that included various religious groups.
The document discusses various forms of discrimination faced by religious minorities in Pakistan. It describes discriminatory employment policies that reserve only undesirable jobs for minorities. It also discusses how land belonging to Hindu communities has been unlawfully taken. Minority representation in legislative assemblies remains weak. Minorities also face discrimination in education, forced marriages, and lack of accurate representation in national censuses. The document provides a case study of a Christian girl who was abducted, forcibly converted, and married. It concludes with a case study of a deadly twin suicide bombing at a church in Peshawar in 2013.
This document summarizes the Yearly Report 2020 of the Religious Liberty Commission of the Evangelical Fellowship of India. It documents 327 cases of hate and targeted violence against Christians in India in 2020. The states with the highest number of incidents were Uttar Pradesh (95), Chhattisgarh (55), Jharkhand (28), and Madhya Pradesh (25). The months of March and October saw the highest number of incidents overall. The report appeals to the Government of India and state governments to ensure security for religious minorities.
This document is a research paper arguing against same-sex marriage from a religious perspective. It discusses how religious groups were influential in passing Proposition 8 in California to ban same-sex marriage. It argues that allowing same-sex marriage will undermine traditional gender roles and family structures, increase divorce rates, and confuse children's understanding of sexuality and gender. The paper asserts that societies should adhere to a traditional interpretation of marriage and gender roles as defined by religious scripture in order to avoid these perceived negative consequences.
Secularism Essay
Secularism In Canada
Karen Armstrong Religion
Secularism In Canada
Secularism And Secularism
Religion vs. Secularism
Secularism In Australia
Speech On Secularism
1050 words essay on secularism and national integrationgangadhara
Secularism is a core principle of India's constitution that guarantees equal treatment of all religions. However, India's personal laws vary by religion in areas like marriage and inheritance. This has led to issues of unequal rights. Supporters argue it respects cultural differences, while opponents say it violates equal human rights principles. Secularism in India differs from Western secularism, which separates religion and state completely and ensures equal laws for all citizens regardless of religion.
On Monday, March 28, 2016, Governor Nathan Deal held a press conference at the State Capitol announcing his veto of House Bill 757, the Religious Freedom Bill.
Islam promotes peace according to the document. It discusses how the word "Islam" means submission to God and is derived from the same root as the word for peace ("Salam") in Arabic. The greeting used in Islam is "As-Salamu Alaikum" which means "Peace be upon you." The purpose of Islam is to continually seek to please God through universal good deeds and righteousness.
The document discusses approaches to rehabilitating terrorists and countering violent extremism through community engagement. It argues that both "hard" security measures and "soft" rehabilitation programs are needed to address the long term drivers of terrorism. Effective rehabilitation programs require a holistic approach involving government, civil society and the private sector. Such programs aim to transform individuals' ideological beliefs while reintegrating them and preventing recidivism through engagement with resilient communities. Challenges include the lack of understanding, resources and whole-of-society coordination often needed for rehabilitation programs to be truly effective.
The document discusses human rights in Islam based on a seminar report. It makes several key points:
1) Islam recognizes all of humanity as one community and guarantees individuals freedoms and rights in accordance with Islamic principles of social responsibility.
2) The Quran and teachings of the Prophet Muhammad establish the basic principles of human rights in Islam, but allow Islamic societies to devise implementations appropriate to their conditions.
3) Islam guarantees security, property rights, freedom of religion and other rights to non-Muslim minorities and foreigners.
This document discusses Muslim law and the concept of conversion to Islam. It defines a Muslim as someone who submits to the will of God and acknowledges Muhammad as the final prophet. Conversion to Islam can occur by birth if one parent is Muslim, by voluntary declaration of faith, or marriage to a Muslim. The key requirements of conversion are declaring the statement of faith that there is no god but Allah and Muhammad is his prophet. Marriage and family life are highly valued in Islam and marriage under Muslim law establishes the legitimacy of sexual relations and children.
The document summarizes the key principles of halal and haram in Islam. It discusses 11 principles such as only Allah can determine what is prohibited, prohibiting halal and permitting haram is similar to shirk, and necessity allows exceptions. It also evaluates current halal screening norms, noting they only consider business and financial aspects rather than broader operations. The document argues for a 360 degree approach to halal business that integrates Islamic principles into all aspects of operations from marketing to human resources. This comprehensive compliance is needed to develop halal opportunities given Muslims' significant capital and entrepreneurial spirit.
Jaideep saikia bangladesh - treading the taliban trailIndiaInspires
The document discusses the rise of fundamentalist Islam in Bangladesh and the country's shift away from secularism. It notes the growing influence of madrassas, Islamic parties like Jamaat-e-Islami, and the mistreatment of religious minorities. The document also raises concerns about Bangladesh becoming a haven for terrorist groups and illegal arms/drug trafficking networks.
This document provides an introduction and summary of a book titled "Human Rights, Related Conflicts & State Security in Nigeria 1999-2006" by Joseph Adeyemi Sangosanya. The summary includes:
1) The book examines the issues of human rights, conflicts, and threats to state security in Nigeria between 1999-2006. It analyzes these issues through the lens of political economy and provides accounts from Nigeria's six geopolitical zones.
2) Chapter 1 introduces the topics and provides context on Nigeria's federal system and diversity. Chapter 2 discusses conceptual frameworks for analyzing conflicts, human rights, and state security and their interrelationships.
3) Subsequent chapters provide zonal accounts of these issues
This document provides an introduction to a study on the United Nations Convention on the Elimination of All Forms of Discrimination Against Women (UNCEDAW) and its impact on women's socio-political rights in the South-South region of Nigeria from 1999-2010. It discusses the historical discrimination and lack of rights faced by women globally and in Nigeria under customary laws and statutes. It outlines Nigeria's ratification of UNCEDAW in 1985 and submission of periodic reports to the Committee on CEDAW to assess progress on eliminating discrimination against women. However, it notes that submission of reports does not clearly demonstrate enhanced rights or roles for women in practice.
Training Manual on Human Rights and Local GovernanceShankor Paul
1. Human rights are basic rights and freedoms that belong to all people regardless of nationality, sex, race or religion. They include civil and political rights like the right to life and liberty as well as economic, social and cultural rights.
2. Fundamental rights refer specifically to rights enshrined in a country's constitution while human rights are universal and inherent to all humans. Fundamental rights are justiciable in a court of law.
3. The modern human rights movement emerged after World War II when the UN adopted the Universal Declaration of Human Rights in 1948. This was followed by core international human rights treaties and the establishment of international standards
The document discusses various theories of human rights, including:
1. The theory of natural rights, which states that individuals are born with inherent rights that cannot be denied by governments. This theory was advocated by philosophers like John Locke.
2. The theory of social rights, which argues that rights are created by society and law to benefit the greatest number of people. Jeremy Bentham and John Stuart Mill were proponents of this view.
3. The theory of legal rights, which claims that rights are established by states and individuals have no rights outside of what states grant them. This view was supported by philosopher John Austin.
4. The theory of economic rights, proposed by Karl Marx, rejects the concept of
International human rights law has evolved significantly since the United Nations Charter first established protecting human rights as a goal. Three key developments include:
1) The Universal Declaration of Human Rights established civil/political and economic/social/cultural rights but is non-binding.
2) The International Covenant on Civil and Political Rights and International Covenant on Economic, Social and Cultural Rights made several rights legally binding and created monitoring mechanisms like the Human Rights Committee.
3) Other treaties like the Convention on the Elimination of All Forms of Discrimination Against Women have further expanded protections, though some states have lodged reservations, particularly around provisions in conflict with interpretations of Sharia law.
Human rights are evolving and their interpretation continues to develop over time. While some rights are fundamental, others remain aspirational or contested. Human rights fall into three generations - civil/political, economic/social/cultural, and group rights. They have evolved through laws and conventions, and were established to ensure peace and protect individuals from states. The Universal Declaration of Human Rights outlines basic rights and freedoms and was followed by two binding covenants. However, implementation and monitoring of human rights is still a challenge, with countries and NGOs having different views of country reports. The UN and its bodies work to improve human rights protection.
Among all the religions in Nigeria, Islam and Christianity record large numbers of adherents and the country’s politics is almost based on the two religious divides. This paper examines two religious bodies; the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) established to regulate the activities of Muslims and Christians respectively in the country. The works finds out that both religious bodies take active part in state politics and have struggled for self-relevance and acknowledgement whenever issues of national concerns arise. The struggle began in the 1970s and 1980s when Muslims advanced for the incorporation of the Islamic law into the Nigerian constitution on the ground that the nation has since her inception been governed by Christian law in the guise of British constitution. The result has been religious tension and violence. The work therefore recommends collaboration of the two religious bodies following their aims and objectives to assist the government in fostering peace, progress and development of the country.
Sharia criminal law and state secularity principle in nigeriaAlexander Decker
This document discusses the debate around the adoption of Sharia criminal law in Nigeria and its implications for the secular principle established in the Nigerian constitution. It outlines arguments from scholars who believe adopting Sharia criminal law violates the constitution's prohibition of establishing an official state religion. Specifically, it argues that using state powers to enforce offenses and punishments from the Quran amounts to adopting Islam as the state religion in those northern Nigerian states. However, others believe Sharia can co-exist with secularism if only civil aspects are adopted rather than criminal laws. The document aims to analyze this debate and the tension between adopting Sharia criminal law and maintaining state secularism in Nigeria's multi-religious democracy.
Shariah refers to the ethical and moral code and religious law in Islam that guides all aspects of Muslim life, including daily routines, familial and religious obligations, and financial dealings. The document aims to dispel myths about Shariah, explaining that it is not a political or legal doctrine aimed at overthrowing governments, but rather comprehensive guidelines for Muslims derived from the Quran and teachings of Muhammad. It notes that only a small portion of Shariah deals with criminal or penal laws, and that American Muslims fully support the US Constitution and laws.
State Department 2013 Report on Haiti Religious FreedomStanleylucas
The constitution and other laws and policies protect religious freedom and, in practice, the government generally respected religious freedom. The Islamic community and Voudou (Voodoo) practitioners continued to be unable to obtain legal recognition by the government.
There were no reports of societal abuses or discrimination based on religious affiliation, belief, or practice.
U.S. embassy representatives routinely met with religious and civil society leaders to seek their views on religious freedom matters. Embassy-sponsored programs included a roundtable discussion on tolerance that included various religious groups.
The document discusses various forms of discrimination faced by religious minorities in Pakistan. It describes discriminatory employment policies that reserve only undesirable jobs for minorities. It also discusses how land belonging to Hindu communities has been unlawfully taken. Minority representation in legislative assemblies remains weak. Minorities also face discrimination in education, forced marriages, and lack of accurate representation in national censuses. The document provides a case study of a Christian girl who was abducted, forcibly converted, and married. It concludes with a case study of a deadly twin suicide bombing at a church in Peshawar in 2013.
This document summarizes the Yearly Report 2020 of the Religious Liberty Commission of the Evangelical Fellowship of India. It documents 327 cases of hate and targeted violence against Christians in India in 2020. The states with the highest number of incidents were Uttar Pradesh (95), Chhattisgarh (55), Jharkhand (28), and Madhya Pradesh (25). The months of March and October saw the highest number of incidents overall. The report appeals to the Government of India and state governments to ensure security for religious minorities.
This document is a research paper arguing against same-sex marriage from a religious perspective. It discusses how religious groups were influential in passing Proposition 8 in California to ban same-sex marriage. It argues that allowing same-sex marriage will undermine traditional gender roles and family structures, increase divorce rates, and confuse children's understanding of sexuality and gender. The paper asserts that societies should adhere to a traditional interpretation of marriage and gender roles as defined by religious scripture in order to avoid these perceived negative consequences.
Secularism Essay
Secularism In Canada
Karen Armstrong Religion
Secularism In Canada
Secularism And Secularism
Religion vs. Secularism
Secularism In Australia
Speech On Secularism
1050 words essay on secularism and national integrationgangadhara
Secularism is a core principle of India's constitution that guarantees equal treatment of all religions. However, India's personal laws vary by religion in areas like marriage and inheritance. This has led to issues of unequal rights. Supporters argue it respects cultural differences, while opponents say it violates equal human rights principles. Secularism in India differs from Western secularism, which separates religion and state completely and ensures equal laws for all citizens regardless of religion.
On Monday, March 28, 2016, Governor Nathan Deal held a press conference at the State Capitol announcing his veto of House Bill 757, the Religious Freedom Bill.
Religious Freedom, Registration Issues and the Colonial Legacy of State Recog...Cometan
Brandon Reece Taylorian presents to the Lancaster University Law School his doctoral research on religious recognition and registration issues and their impacts on freedom of religion or belief. Brandon details the most concerning religious freedom violations emerging from how states seek to influence the process in which religions become recognised in society. Brandon also outlines his main concerns for how registration is used as a tool of surveillance by states. Brandon considers the international response to these recognition and registration issues from the United Nations, OSCE and European Court of Human Rights. Finally, Brandon reveals some of his postdoctoral research looking at colonialism as a factor influencing recognition and registration issues and how the remnants of colonialist attitude remain today in the recognition systems of various nation states.
The document discusses the growing trend of secularism in Australia and its effects on religion and religious rituals. Secularism is increasing due to the influences of science, multiculturalism, and commercialism. Traditional religious holidays like Easter and Christmas have become more secular and commercialized. Easter is now more about chocolate bunnies and eggs rather than the religious meaning of resurrection. Christmas is widely celebrated in Australia by people of all faiths and those with no religion, focusing more on family gatherings than religious significance. Overall secularism is changing the way Australians practice and experience religion.
This document discusses the Canadian controversy over marriage commissioners refusing to perform same-sex marriages due to religious beliefs. It notes tensions between respecting religious freedom and equality rights under the Canadian Charter. Specifically, it argues that while religious officials can refuse to perform same-sex marriages, marriage commissioners as government employees cannot since they represent the secular state, and doing so would discriminate against gay and lesbian couples' right to equal treatment. The redefinition of marriage in Canada to include same-sex couples represents a disentanglement of religion from the definition of marriage.
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This is the letter that was sent by pastors asking President Obama to make a religious exception in the law concerning the hiring of LGBT individuals by religious organizations. Under current plans, President Obama would require religious organizations to hire members of the LGBT community in order to compete for dollars which have traditionally been delivered to religious organizations to help them serve the community and public. Will Obama respond favorably? Or will he simply impose his views without regard to closely held religious practices? We will see.
India, most popularly acknowledged as the land of spiritual beliefs, philosophical thinking, culture, has also been the birthplace of quite a few number of religions out of which some of them exist in this era as well.
‘Religion’ is entirely a matter of choice, perception and belief.
People in this country have a strong faith and dependence when it comes to their religion as they perceive that religion adds meaning and reason to their lives.
When it comes to people who are extremely devoted to their religion, they leave no stone unturned in showing a substantial amount of fidelity towards their respective religion.
1. Sharia and Christian-Muslim mutual relations in Nigeria
Joseph Sangosanya, executive director, Christian Foundation for Social justice and Equity, Jos
Shariah for many Muslims encompasses the entire set of rules and guidelines which governs its
day to day conduct in terms of social relations, private life and ethical codes.
Christian-Muslim mutual relations entail or suggest that there should be mutual respect for and
absence of antagonism toward those who have a different opinion about the best way to worship
God. Christian-Muslim mutual relations in Nigeria therefore entail the abilities and capabilities
of both Christians and Muslims in Nigeria to readily work out the best way to rightly understand
the fundamentals of their beliefs, faiths and principles, and to observe them without infringing on
each others rights to freedom of worship. This should be done in an atmosphere of peaceful co-
existence, in an enabling environment of harmonious relations. Even where and when
differences do exist a workable, acceptable and enforceable resolution should be worked out by
both religious groups.
Sharia and historical development in Nigeria
Sharia has been in force for many years in Northern Nigeria where the majority of the population
are Muslim, but until 2000 its scope was limited to personal status and civil law. The manner in
which the criminal aspect of Sharia law was introduced and applied since 2000 in the twelve
states of Northern Nigeria coupled with fears and suspicion of many Christians in Nigeria
therefore raises a serious concern for the need to initiate, strengthen, enhance and promote
Christian-Muslim relations in Nigeria so that Muslims can observe the tenet and practice of
sharia without infringing upon Christians’ rights, while the Christian will also respect the right of
the Muslim to effectively practice their faith unhindered.
Adoption of the criminal aspect of the Sharia law in Northern Nigeria
The first governor to introduce the criminal aspect of the sharia law in Nigeria was Ahmad Sanni
Yarima Governor of Zamfara State. The establishment of the law was introduced in Zamfara
State on October 27, 1999, and it came to force on January 27, 2000. The Zamfara experiences
were later followed by the governors of the other eleven states in Northern Nigeria.
In most of the twelve northern states a process to amend the existing legislation was ensured to
make it shariah compliant while separate Shariah penal code or criminal procedures were not
introduced.
In many of these instances, the shariah legislation was rushed through in a hurried and
uncompleted way for political reasons. In some of the states the state governments set up
structures and groups like the hisbah to ensure the implementation of the shariah. In many of the
states these groups were used to carry out arrests.
Apart from some of the areas of disagreement in the provision of shariah laws as operational in
Nigeria, the activities of these hisbah groups have largely been a source of suspicion, anxiety and
violent clashes between the Muslims and Christians in Nigeria, especially in Northern Nigeria.
2. Freedom of conscience and religion and the impact of Shariah on Christians
Some church representatives and Christian organizations have either complained or petitioned
against instances of discrimination and marginalization before the introduction of shariah in
2000. But these complaints have increased since the scope of shariah was extended. For instance
in recent times there have been several serious explosions of violence, clashes between Muslims
and Christians, often triggered by seemingly minor disputes. These have led to thousands of
deaths and wanton destruction of properties in the Northern and Central Nigeria Region.
It has also resulted to religious tension in Kano, Jigawa, Bauchi, Kaduna, Nassarawa, Plateau
State etc. The introduction of shariah criminal law has in effect created fears, anxiety, suspicion,
hardening position and has accentuated the polarization between Muslims and Christians.
Some church leaders in Zamfara have complained of difficulties in obtaining land and
accommodation. At best the Anglican leader in Gusau was made to pay double of the expected
rent.
Christians have also complained of delays in securing permission to build churches, nursery and
accommodation. In some instances churches have been demolished on the pretext that they were
illegally constructed and did not have the correct certificates. There were also complaints that
Christians were denied air time in some of the state radios, and there were complaints that
Christians were not adequately and fairly represented in the constution of strategic political
appointments and privileges in some of the shariah states.
Freedom of Expression and the introduction of shariah in Northern Nigeria
The introduction of shariah in some of the states of Northern Nigeria have led to further
clampdown on freedom of expression in the North. The introduction has created a climate in
which people are reluctant to voice criticism of shariah and, by extension, the policies and
performance of the state governments that proclaim to be pro-shariah. Open debates of the
advantages and disadvantages of the introducing of shariah were strongly discouraged and in
some instances suppressed.
Self censorship and the introduction of shariah in Nigeria
The consequences of this self-censorship have been virtual silence on the part of Northern civil
society about the more controversial aspects of shariah including some of the human rights
abuses. The absence of genuine and open public debate resulted to most of the public criticism of
shariah being predominantly from Christian civil society groups. This effect has led to an
increased polarization of opinion and wrong perception that Christians are leading the attack
against shariah.
The politicization of religion and the introduction and implementation of shariah in
Northern Nigeria.
The true spirit and original principle of shariah and the religion was reduced to a political tool
because of the way it was hastily introduced and implemented. The different state governments
in their rush to introduce shariah to score a political point disregarded certain fundamental
3. principles of the state’s responsibility toward its population and the generosity, compassion and
forgiveness which shariah advocates toward those accused of crimes were relegated to the
background. In its introduction and implementation criticism of Northern governors is labelled as
criticism of Islam even when it is not connected to issues of religion or religious law. In the
aftermath of the 1999 election credible opposition in the North was described as anti Islam.
Subsequently political alliances and political platforms were dictated by their different
disposition to the shariah agenda of the politician. Some of these non-performing politicians only
lay claims or pretend to be shariah advocates at the detriment of good governance and dividend
of democracy to their people.
The reaction of Christians to the introduction of Shariah Law in Northern Nigeria
The reaction of Christians and other non-Muslim sectors of the public were mostly negative.
Christians across the country strongly opposed it. Several Christian leaders and representatives
openly spoke against the move, fearing that it might herald the expansionist policy of Islam in
Northern Nigeria.
Some Christians also feared the political consequences as it might strengthen the hold of power
of the Northern Muslim elite and the relevance of the federal government to challenge the
“legality” or “illegality” of the introduction.
Some Christian civil society groups like human rights groups from the south opposed the
introduction on the grounds that the introduction of shariah might contain inherent infringement
of fundamental human rights as it was incompatible with the existing operational law in Nigeria.
Secularism
Secularism refers to total separation of religious practices from governance or public life and that
no religion should be adopted as a state religion. It also portends that public money and policies
must not be used at the detriment of another religion. It is therefore against the spirit of the
constitution of the Federal Republic of Nigeria for any of the arms to take up expense of any
religious activities like hajj or pilgrimages to Jerusalem. It is therefore wrong of the government
to fund any religious obligation.
The Christian perspective holds in Roman 12: 1-2. I beseech you brethren by the mercies of God
that you present your bodies a living sacrifice holy acceptable to God, which is your reasonable
service. And be not conforming to this world but be you transformed by the renewing of your
mind that you may prove what is that good and acceptable and perfect of God.
This passage teaches that much as a Christian is separated by God as a chosen nation and royal
priesthood, it is also obligated of all Christians not to be conformed to the dictate and principle
of life that does not lay claim to the ultimate God. Christians are not expected to sell out their
birthright, but to hold and profess their faith without any form of limitations.
Christians and Muslims must therefore stand against anything that seeks to hinder the
promotion and propagation of their faith. They must preserve the practice of their faiths;
Christians and Muslims must align on the issue of secularity.
4. Recommendation for religious leaders
Where rights of their followers are violated religious leaders should exploit the possibility of
resolving the differences, remedy the effect or exploit the use of the court system, even if it
means adjudication to the highest judicial levels.
They should also promote the positive part of the other religion, thus bringing to the limelight the
strength and the lesson thereof to promote exemplary acts and action in the two religions. It
should also promote good part of both faiths as it relates to the provision of sharia, as this will
breed reconciliation and compromise.
Religious leaders of both faiths must defend their beliefs and obligations to their religions by
being in the forefront of religious matters like the sharia issue, rather than allow for the over
politicization of religious matters by hypocritical politicians.
The leaders should promote healthy inter faith mission and vision within and with the other
religion’s groups as this will enhance networking, collaboration and solidarity on specific issues
that border on moral values, promote religious tolerance, peaceful co-habiting of the two
religions, while enhancing the practice of accountability and transparency in governance.
In the application of sharia the Muslim leaders should be in the forefront to demand for a review
of the content and application of the sharia to the effect that the principles and spirit of sharia
will not be politicized.
The areas of the implementation should be strengthened to enforce equity, fairness and justice to
both Muslims, Christians and other non Muslim groups. Both religions should protect the right
of the minority in their domain emphasizing the need to love, respect and co-operation in their
relations with other minority and religious groups.
The religious leaders must jointly canvass for the liberalization of the political space to
accommodate faith based parties with clear religious programmes so that Nigerians can
adequately and rightly make their choice among the competing alternatives parties.
REFERENCES
1. Denis MacEoin: Deconstructing and Reconstructing the Sharia: The Babi and Baba'I
Solution to the Problem of Immutability
2. Mohammed Tawfiq Ladan (Dr.) 2003: Legal Pluralism and the Development of the Rule
of Law in Nigeria: Issues and Challenges in the Development and Application of the
Sharia.
3. Saudatu Mahdi, 2003: The need for Codification of Sharia Personal Law in Nigeria.
4. Carina Tertsakian Nigeria "Political Sharia"? September, 2004 Vol 16 No. 9 (A) Human
Right Watch (HRW).
5. Joseph Sangosanya January, 2004 Shari'ah Emirate Council and Politics in Northern
Nigeria. Christian Foundation for Social Justice & Equity (CFSJE).