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@el_uthmaan • 441,255 subscribers

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Annabi yace ku din ga yin Baccin Rana…. - Shiekh Abdulrazak Yahaya Haifan

Annabi yace ku din ga yin Baccin Rana…. - Shiekh Abdulrazak Yahaya Haifan

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Duk wanda ya dogara ga Allah to bai tsoron kowa. - Shiehk Abubakar Mahmoud Gumi Rahimuhullah.

Duk wanda ya dogara ga Allah to bai tsoron kowa. - Shiehk Abubakar Mahmoud Gumi Rahimuhullah.

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This is beyond comedy, it’s sending a deep message. Kukan Kurciya, Mai hankali zai gane.

This is beyond comedy, it’s sending a deep message. Kukan Kurciya, Mai hankali zai gane.

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Kana Neman Aure ? Jari ? Sana’a ? Ka din ga karanta wannan Ayar… - Prof Mansur Isa Yelwa

Kana Neman Aure ? Jari ? Sana’a ? Ka din ga karanta wannan Ayar… - Prof Mansur Isa Yelwa

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Duk duniya ba'a taɓa samun mutumin kirki irin Manzon Allah ﷺ ba🤍

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Duk duniya ba'a taɓa samun mutumin kirki irin Manzon Allah ﷺ ba🤍

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The Moroccan lady has spoken. A Call for Urgent Reform of Shariah Matrimonial Justice in Kaduna With this, I call upon the Governor of Kaduna State, His Excellency Uba Sani, to use his good offices to urgently facilitate the intervention of the Shariah Court and ensure that it acts without further delay to annul this abusive marriage. This young lady has already paid an intolerable price—physically, emotionally, and materially—and she should not be condemned to further suffering by a system that is supposed to deliver justice and protection. Nasir Musa Idris also owes her money belonging to her personally, which he borrowed and has failed to repay. In such circumstances, it would be deeply unjust and contrary to the spirit and objectives of Shariah to require her to pay him anything as a condition for securing the annulment of the marriage through khulʿ. A woman who is seeking to escape an abusive and untenable marriage should not be compelled to purchase her freedom from the very person who has already caused her harm. This case should also compel us to confront a much larger and more troubling problem: the urgent need to reform our Shariah courts so that justice is not merely theoretically available, but practically accessible, timely, and effective. Our Shariah judicial system must be overhauled for efficiency and the swift dispensation of justice. Allegations of corruption, enormous case backlogs, stringent evidentiary requirements, and unnecessary or deliberate procedural delays cannot be allowed to turn the pursuit of justice into another form of suffering. When cases involving vulnerable women drag on for years, the consequences are not merely administrative. Lives are being damaged, families are being destroyed, and women are being trapped in abusive or untenable marriages without effective recourse. The contradiction is particularly disturbing when viewed against the principles of Islamic jurisprudence. A woman who has legitimate grounds for a fault-based judicial annulment (faskh) may be entitled to retain her mahr and other financial rights. Yet, because of the realities of court procedures and delays, such women may feel compelled to seek khulʿ simply because it offers a quicker route out of a harmful marriage—even when that means surrendering their mahr. This is where the gap between Islamic legal theory and courtroom reality becomes profoundly consequential. A system designed to protect justice, dignity, and human welfare must not, through procedural shortcomings, produce the very oppression that Islamic law seeks to prevent. We must therefore ask a difficult but necessary question: What is the value of a right in law if a vulnerable person cannot obtain it within a reasonable time? There is an urgent need to establish specialised matrimonial courts or dedicated matrimonial divisions within the Shariah judicial system, staffed and structured to deal expeditiously with cases involving divorce, khulʿ, faskh, maintenance, custody, domestic abuse, and related matrimonial disputes. Such courts should be designed to prevent vulnerable women from spending years in legal limbo. They should have streamlined procedures, strict timelines for matrimonial cases, effective case management, and mechanisms for dealing promptly with genuine cases of abuse and hardship—all while maintaining the evidentiary and procedural safeguards required by Shariah. The objective is not to weaken Shariah. It is to make its justice accessible. Women should not be left in what amounts to unintended slavery to abusive husbands simply because the machinery of justice moves too slowly. Nor should an already oppressed woman have to choose between enduring further abuse and surrendering legitimate financial rights merely to obtain her freedom. The Shariah courts exist to administer justice. They must therefore be equipped and empowered to do so swiftly, fairly, transparently, and compassionately.

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35,033 次观看 • 1 个月前