Home > Journals > LAWREVIEW > Vol. 88 > No. The bloom mac os. 2 (2014)
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Lawyers advocating for social change are now front and center in newspapers and social media. This article discusses how a new breed of progressive lawyers envision social justice law practice today. These 'critical lawyers' are diverse in background, gender, ethnicity and race. They see law as a complex, contradictory tool rather than a necessary and sufficient route to justice. As social justice advocates rejoice over Donald Trump's defeat and look for paths forward, the biggest lesson comes from the 2020 presidential election itself. The right to vote is 'preservative of all other rights,' and this past year underscored its importance more than ever. In the midst of the COVID-19 pandemic, high voter turnout—and especially high Black voter turnout. This thesis concerns the careers of pirates in the latest stage of that career, as pirates prepared to end their roving of the seas in order to 'settle down.' Though pirates are idolized in modern fiction, their ends are often overshadowed by the highlights of their careers. Here, the goal is to find what motivated pirates to engage in a life as outlaws and then at some point choose to.
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The purpose of this Article is to examine workers' rights under Islamic law. Companies claiming to be in compliance with the Islamic Shari'ah must look beyond the forms of the transactions and the content of the products they sell. The companies and their Shari'ah advisors must also examine the treatment of the workers employed by the companies. If the workers are not being treated fairly, in accordance with Islamic law, the owners of these companies and their Shari'ah advisors should not claim that the companies and their products are Shari'ah-compliant. As this Article shows, the fair treatment of workers is relevant to the analysis of whether a company is Shari'ah-compliant. The Qu'ran, the teachings of the Prophet (P.B.U.H.), and the writings of the scholars are replete with instructions regarding the fair treatment of workers. Furthermore, as Islamic law is religious law, the fair treatment of workers is not only a legal duty that might arise under international labor standards or labor codes of specific countries, but it is a moral and religious duty as well. The ethical standards incorporated into the Islamic law governing the relationship between employers and employees cannot be discounted by those who profess to be good Muslims, or by the companies that claim to be in compliance with the Islamic Shari'ah.
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