Ahmad Thomson British Philosopher
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Ahmad Thomson is a British Philosopher.
Ahmad Thomson is a member of the following lists: English Muslims, English barristers and British Muslims.
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Details
| First Name |
Ahmad
|
| Last Name |
Thomson
|
| Nationality |
British
|
| Occupation |
Philosopher
|
Ahmad Thomson is a British barrister and writer and a member of the Murabitun movement. He was called to the Bar of England and Wales in 1979. He was a co-founder of the Association of Muslim Lawyers in 1993. He has been the head of Wynne Chambers since 1994. He is the author of several books, including The Difficult Journey and The Way Back (1994); The Next World Order (1994); the revised editions of Jesus, Prophet of Islam and Blood on the Cross (in two volumes, For Christ's Sake and Islam in Andalus) with Muhammad Ata Ur-Rahim (1996); the revised edition of Dajjal: the AntiChrist (1997); Making History (1997); The Last Prophet (2000) and Golden Days on the Open Road (2005) and is co-author of The Islamic Will with Hajj Abdalhaqq and Aisha Bewley (1995). He has been described by some in the press as having acted as an informal advisor to 10 Downing Street on matters related to Muslims, although he has never set foot inside No. 10 or met any Prime Minister except Kenneth Kaunda, in Zambia, in 1965. He made both written and oral representations to the House of Lords Select Committee on Religious Offences in 2002, arguing that different religious groups including Jews, Christians, Muslims, Hindus, Buddhists and Sikhs should have equal rights and equal protection under English law. He has given regular talks about Islam throughout the United Kingdom, including the annual Gateway to Divine Mercy event. He has been a regular contributor to the annual interfaith conferences held at the Regents Park Mosque and Islamic Cultural Centre and also contributed to the College of Law LNTV Programme 1378 which is concerned with Islamic Family Law and its interaction with English Family Law. He has recommended that Muslim personal law should be recognised and accommodated by English civil law – and that the personal law of other minority faith communities should receive similar recognition and accommodation by English civil law if they too desire this confirmation of their ECHR (European Convention on Human Rights) Article 9 rights, as enshrined and guaranteed by the Human Rights Act 1998.