Relevant bibliographies by topics / Constitutional (Islamic law)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Constitutional (Islamic law)'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Constitutional (Islamic law)"

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NELSON, Matthew J. "Indian Basic Structure Jurisprudence in the Islamic Republic of Pakistan: Reconfiguring the Constitutional Politics of Religion." Asian Journal of Comparative Law 13, no. 2 (December 2018): 333–57. http://dx.doi.org/10.1017/asjcl.2018.18.

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AbstractIn both India and Pakistan, parliament is constitutionally endowed with ‘constituent power’, that is, the power to introduce constitutional amendments via procedures laid down in the constitution itself. Duly promulgated amendments, however, are occasionally struck down when Supreme Court judges see them as violating what the judges themselves define as the ‘essential features’ of each country’s constitutional ‘basic structure’. I trace the migration of basic structure jurisprudence from India to Pakistan, focusing on the ways in which it has elevated the power of judges over that of elected officials in the realm of religion-state relations. Specifically, I highlight the ways in which judicial independence vis-à-vis judicial appointments has been described as an essential feature of each country’s constitution, greatly enhancing the autonomous power of judges to mould constitutional benches that, in turn, define India’s constitutional understanding of secularism and Pakistan’s relationship with Islam.
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Harding, Andrew. "Malaysia: Religious Pluralism and the Constitution in a Contested Polity." Middle East Law and Governance 4, no. 2-3 (2012): 356–85. http://dx.doi.org/10.1163/18763375-00403007.

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Malaysia has a classically plural society with a Malay/ Muslim majority and a legal system which, for historical reasons, is bifurcated between the common law and Islamic law. It also has a colonial-era federal constitution under which Islam is a state issue. Disputes concerning religion are both many and divisive. They are dealt with mainly in constitutional terms, especially in debates about the notion of an Islamic state, in light of Article 3 and the enshrinement of an official religion and in litigation. The latter is rendered complex by the separation of Islamic from common law jurisdiction in 1988, a fact that has given rise to highly sensitive and troubling litigation involving, especially, religious conversion in Lina Joy (2007). This article traces historical developments relating to religion and the law, and finds cause for some optimism that religious divides can be bridged by constitutional means, in light of recent judicial responses and evolving debates about the constitutional position of Islam.
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Samad, J. "The Past and Future of Islamic Constitutional Law." Journal of Church and State 53, no. 1 (May 19, 2011): 109–21. http://dx.doi.org/10.1093/jcs/csr011.

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Nawawie, A. Hasyim. "Eksistensi Hukuman Mati di Indonesia." Jurnal Pemikiran Keislaman 28, no. 1 (December 21, 2017): 177–205. http://dx.doi.org/10.33367/tribakti.v28i1.475.

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This study aims the death penalty in Indonesia. We know where the death penalty is contrary or not in terms of the constitution and Islamic law, then we can conclude that if the legal implementation of the death penalty in Indonesia continue to be done or should be abolished. Based on research and the analysis conducted, conclude that Indonesia According to the Indonesian Constitution that the death penalty in Indonesia is constitutional. Constitutional Court Decision No. 2-3 / PUU-V / 2007 states that the imposition of the death penalty was constitutional. Any law governing capital punishment is not contrary to the Constitution of the State of Indonesia. However the legislation in Indonesia death penalty is still recognized in some legislation. There are three groups of rules, namely: Criminal Dead in the Criminal Code, Criminal die outside the Criminal Code, Criminal die in the Draft Bill. According to Islamic law that the death penalty could be applied to some criminal act or jinazah, either hudud qishahs, diyat or ta'zir among others to: Apostate, Rebel, Zina, Qadzaf (Allegations Zina), Steal (Corruption), Rob (Corruption), Murder.
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Hosen, Nadirsyah. "In Search of Islamic Constitutionalism." American Journal of Islamic Social Sciences 21, no. 2 (April 1, 2004): 1–24. http://dx.doi.org/10.35632/ajiss.v21i2.501.

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This article examines the question of whether the Shari`ah is compatible with the principle and procedural form of western constitutionalism. The article will answer this question by looking at the arguments put forth by opponents of Islamic constitutional law and various counter-aguments. Using the substantive approach, I assert that the Shari`ah is compatible with constitutionalism. This position rejects both the fundamentalists’ and the secularists’ views on this subject. The Shari`ah’s principles can be a formal source or an inspiration to a constitution.
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Hosen, Nadirsyah. "In Search of Islamic Constitutionalism." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 1–24. http://dx.doi.org/10.35632/ajis.v21i2.501.

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This article examines the question of whether the Shari`ah is compatible with the principle and procedural form of western constitutionalism. The article will answer this question by looking at the arguments put forth by opponents of Islamic constitutional law and various counter-aguments. Using the substantive approach, I assert that the Shari`ah is compatible with constitutionalism. This position rejects both the fundamentalists’ and the secularists’ views on this subject. The Shari`ah’s principles can be a formal source or an inspiration to a constitution.
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Shadid, W. A. R., and P. S. Van Koningsveld. "Islam in the Netherlands: constitutional law and Islamic organizations." Journal of Muslim Minority Affairs 16, no. 1 (January 1996): 111–28. http://dx.doi.org/10.1080/13602009608716331.

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Stilt, Kristen A. "Constitutional Innovation and Animal Protection in Egypt." Law & Social Inquiry 43, no. 04 (2018): 1364–90. http://dx.doi.org/10.1111/lsi.12312.

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This article examines constitutional innovation through the case study of the emergence of animal protection in Egypt's 2014 Constitution. Egypt's provision, which is a state obligation to provide al-rifq bi-l-hayawan (kindness to animals), was adopted in Article 45 as part of the country's second constitution following the 2011 revolution that ousted President Hosni Mubarak. Three aspects proved crucial to the adoption of the provision: a decision by animal protection activists to influence the constitutional process; the ability of citizens to convey their ideas to the constitutional drafters, albeit in a limited way; and, most importantly, the use of frame bridging. The activists and then the constitutional drafters presented the new cause of constitutional animal protection in terms of well-established areas of social, and constitutional, concern in the country, including Islamic law, women's rights, human rights, and the protection of the environment.
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Valdo, Riesky Milly, and Afdil Azizi. "KONSTITUSIONALITAS PENGHAYAT ALIRAN KEPERCAYAAN DALAM SISTEM HUKUM NASIONAL DAN HUKUM ISLAM." JISRAH: Jurnal Integrasi Ilmu Syariah 1, no. 1 (January 7, 2021): 57. http://dx.doi.org/10.31958/jisrah.v1i1.2698.

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The main problem in this thesis is where the writer wants to see how the constitutionality of Beliefs in Indonesia is in the national legal system and Islamic law, which in national law has been explained a lot in the legal umbrella starting from the 1945 Constitution to the Decree. The minister and most recently are related to the Constitutional Court Decision Number 97 / PUU-XIV / 2016. The author also wants to see how the views of Islamic law on followers of this belief.Keyword:konstitusionalitas, hukumnasional, hukum Islam
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Syarifudin, Ahmad. "EXPLORING THE PROGRESSIVE LAW IN THE CONSTITUTIONAL COURT DECISION NO. 93 / PUU-X / 2012 ON TESTING ARTICLE 55 VERSES (2) AND (3) LAW NO. 21 OF 2008 CONCERNING SHARIA BANKING." Mu'amalat: Jurnal Kajian Hukum Ekonomi Syariah 11, no. 2 (December 9, 2019): 215–33. http://dx.doi.org/10.20414/mu.v11i2.2133.

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After the Constitutional Court issued decision No. 93/PUU-X/2012 for testing Article 55 paragraph (2) and (3) of Law No. 21 of 2008 concerning Sharia Banking to Article 28D paragraph (1) of the 1945 Constitution, the Religious Court has regained its authority to settle Islamic banking disputes. In the ruling, the Constitutional Court stipulates that the explanation of Article 55 paragraph (2) is contrary to the 1945 Constitution, and at the same time does not have binding legal force. The cause of the unconstitutionality occurs because the explanation of Article 55 paragraph (2) of the a quo law contains several dispute resolution forums, namely deliberation, banking mediation, National Sharia Arbitration Board or other arbitration and through a general court which makes the court conclude it will cause uncertainty because of the Paragraph (1) has clearly mentioned the Religious Court. This paper wants to know the urgency of progressive law in the Constitutional Court's decision No. 93/PUU-X/2012 also wants to know whether in the Constitutional Court's decision No. 93/PUU-X/2012 has implemented progressive laws.
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Dissertations / Theses on the topic "Constitutional (Islamic law)"

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Mustapha, Nadira. "Muhammad Hamidullah and Islamic constitutional law." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33916.

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The socio-political tranquility of Hyderabad-Deccan preceding 1948 facilitated much educational and cultural advancement. This rapidly developing environment provided Hamidullah with the ideal opportunity for educational growth, having earned five degrees related to the field of law by the age of 28 in 1936. He began writing at age 18, and thereafter he dedicated his life to literary pursuits. Today, he has written over 100 books and 900 articles; he speaks over 20 languages and writes in over 10 languages. Along with one of his major areas of focus, Islamic constitutional law, he has written on a variety of other subject areas, ranging from Islamic theology to Islamic history, from Qur'anic exegesis to Orientalism.
This thesis attempts to study five books in the field of Islamic constitutional law by Dr. Muhammad Hamidullah in order to provide a sample to judge and analyze his scholarship. Against the background of Hamidullah's historical and political context coupled with his high level of religiosity, the thesis will examine his utilization of the scientific approach throughout his writings. This thesis furthermore looks at the potential reasons he chose the path of study that he did, dedicating his entire life to the literary sphere and to a lesser degree the political sphere. It focuses on Hamidullah's thought and methodology as they emerged from his social and political background and as he expressed them in his literary achievements. This thesis, therefore, sets out to develop a critical analysis of Hamidullah's works, his philosophical perspective, and his contribution to contemporary scholarship.
Hamidullah has contributed to Islamic scholarship by making available Islamic literature to mixed audiences since he follows the scientific approach, writes in a variety of languages, and covers a wide range of unique topics. Indeed Dr. Muhammad Hamidullah is a well-esteemed scholar of formidable status and prestige in numerous fields of Islamic history.
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Aba-Namay, Rashed M. "The constitution of Saudi Arabia : evolution, reform and future prospects." Thesis, Aberystwyth University, 1992. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244173.

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Mohammadi, Mohammad. "Legitimacy of power in the constitution of the Islamic Republic of Iran." Thesis, University of Bradford, 1998. http://hdl.handle.net/10454/4345.

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Over the few years that led to the creation of the constitutional law of the Islamic republic of Iran, I (the author) noticed a series of ambiguous and often contradictory points in its contents. Discovering the roots and the causes of such contradictions became my priority. After the Iranian Revolution (1979) intellectuals were confronted with very new experiences. For example, Shi'ah has always been a minority in the history of Islam. Therefore, Shi 'ah Fuqaha never experienced direct rule over people. Direct pressures from this new experience brought about the desire and the need for a shift in certain interpretations of the Shi'ah tradition. It became evident that religious laws did not have in them the power and the wisdom to provide answers to the issues and dilemmas of the modern times, hence the need for a fresh approach. One such issue was the discussion of legitimacy of power. 18 years on, the heated debate is still ongoing. Traditional Shi'ah theorists believed that all rulers are illegitimate except the one that represents the 12th Imam who has been absent for the last 1000 years. According to Shi'ah, this representation can only be made by elite clergy who have the ability to understand, fully, the history of Islam and Shi'ah. They also claim that Shari 'ah laws must be implemented in their entirety and according to the teachings of Qur'an and the 12 Infallible Imam. They further argue that the people as a whole have no role in determining the legitimacy of the ruler, as He has been appointed to implement divine laws and people must obey. With time, though, such attitudes were modified. Especially after the Islamic revolution in Iran (1979), new interpretations began to surface. Discussion of three fundamental elements relating to the shift of the Islamic viewpoints during the last 100 years and in particular after the Iranian revolution (1979) forms the main body of this thesis. These are: " Divine law " Divine Ruler " Role of the People The hypothesis of the thesis is that fundamental philosophical positions on all of the above three issues have been the subject of change and modification, to some extent and according to "time" and "place". This change does not reflect the abandoning of the Islamic faith by Muslims, but rather indicates the ability of this dynamic religion to modify itself with time'. These changes have also been associated with varying degrees of ambiguity and contradiction, which will be the subject of detailed discussions in this work. Viewpoints of other outstanding scholars who tried to address these issues will also be presented. Two theories have been expressed in relation to the shift in the Shi'ah political thinking; " Islam's ability to adapt with "time" and "place" and new issues " "Change", in itself, defies the very existence of religion Both theories have been the subject of extensive debates. Traditional Muslims and Non-Muslims criticise Islam for supporting the latter view, whereas revivalists sympathise with the former. It must be mentioned also that reference throughout 1 Iqbal. Enayat. Lambton II this work is only made to those scholars who have used Islamic sources for their reasoning, i. e., not to many others who have engaged in these discussions as independent figures. Also discussed- will be the traditional Islam represented by the majority of the Assembly of the Islamic Experts (Majles-i Khobregan) which in effect was the main creator of the Iranian Constitution.
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Ghodoosi, Farshad. "Iran and the Constitutionalism: History and Evolution and the Impact on International Relations." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3720.

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The sweeping changes in the Middle East, so-called the “Arab Spring”, necessitate revisiting constitutionalism in the region. This task entails a fresh look at the idea of rule of law and constitutionalism amongst the people of the Middle East. One of the widely misconceived and yet understudied constitutional movements in the Middle East belongs to Iran. A new perspective on the trajectory of constitutionalism in Iran would better equip us to comprehend rule of law in the Middle East. From the 1905 Constitutional movement to the 1979 Revolution, Iran has undergone major changes. Each transformation created a rupture with the preceding order fostering a fresh look at rule of law in Iran. The current studies have mainly concentrated on the political and social aspects of these groundbreaking events. The legal aspect of each of event has remained largely unnoticed and under-researched. It is important to fill the gap by focusing on the role of constitutions, despite its shortcomings, and international commitments of states using Iran as an example. The objective is to bring to the fore the role constitutionalism plays in incentivizing states to enter into international commitments and to comply with their international commitments. More than before, the mutual relationship between constitutionalism and international relations is intertwined because of two main developments: a. for better or worse, international relations have become increasingly judicialized, meaning all aspects of inter-state interactions are now subject to some normative regimes; b. more than ever, states feel the need to structure their domestic and inter-state relationship by resorting to a normative structure which is best materialized in constitutions. Using Iran as an example, this dissertation aims to fulfill the following: First, it is critical to understand whether a state is a constitutional state and whether its domestic power relations are subject to any checks and balances (broadly speaking). By reviewing Iran’s recent history through this lens, the dissertation shows that Iranian’s legal culture presents (a version of) constitutionalism. Second, it is critical to understand whether constitutionalism leads to any differences in the international behavior of such a state. Based on its constitutionalism, Iran’s international behavior has been premised on legalistic and juridical grounds.
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Narain, Vrinda. "Anxiety and amnesia : Muslim women's equality in postcolonial India." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102240.

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In this thesis, I focus on the relationship between gender and nation in post-colonial India, through the lens of Muslim women, who are located on the margins of both religious community and nation. The contradictory embrace of a composite national identity with an ascriptive religious identity, has had critical consequences for Muslim women, to whom the state has simultaneously granted and denied equal citizenship. The impact is felt primarily in the continuing disadvantage of women through the denial of gender equality within the family. The state's regulation of gender roles and family relationships in the 'private sphere', inevitably has determined women's status as citizens in the public sphere.
In this context, the notion of citizenship becomes a focus of any exploration of the legal status of Muslim women. I explore the idea of citizenship as a space of subaltern secularism that opens up the possibility for Indian women of all faiths, to reclaim a selfhood, free from essentialist definitions of gender interests and prescripted identities. I evaluate the realm of constitutional law as a counter-hegemonic discourse that can challenge existing power structures. Finally, I argue for the need to acknowledge the hybridity of culture and the modernity of tradition, to emphasise the integration of the colonial past with the postcolonial present. Such an understanding is critical to the feminist emancipatory project as it reveals the manner in which oppositional categories of public/private, true Muslim woman/feminist, Muslim/Other, Western/Indian, and modern/traditional, have been used to deny women equal rights.
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Abduroaf, Muneer. "The Impact of South African Law on the Islamic Law of Succession." University of the Western Cape, 2018. http://hdl.handle.net/11394/6211.

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Doctor Legum - LLD
South African Muslims constitute a religious minority group that is subject to dual legal systems. In the public sphere they are bound by South African law whereas in the private sphere are duty bound in terms of their religion to follow Islamic law. Muslims are required, in terms of their religion, to ensure that their estates devolve in terms of the Islamic law of succession. A son inherits double the share of a daughter in terms of the Islamic law of intestate succession. This unequal distribution of shares has led to a premise that the Islamic law of intestate succession discriminates against females. The South African Constitution strongly promotes the right to equality and non-discrimination. There is therefore a serious need to investigate the fairness of the Islamic law of intestate succession within the context of South African law. This is in the interest of a religious minority group who have been in South Africa since 1654.
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Abusabeib, Hassan Ali Hassan. "Reconciliation of Islamic law with constitutionalism : public freedoms in the 1998 Sudanese Constitution." Thesis, University of Westminster, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433851.

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Moinian, Mohammad. "L'évolution du ministère public en droit iranien." Thesis, Aix-Marseille 3, 2011. http://www.theses.fr/2011AIX32021.

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La Révolution Islamique de 1979 met fin à la monarchie constitutionnelle puis au ministère public en tentant de remédier aux difficultés récurrentes rencontrées par le système judiciaire depuis le début du siècle. Les institutions, furent complètement remaniées, dans l’intérêt du nouveau régime et afin de mettre en place, en rénovant le lien historique entre religions et institutions, une version politisée de l’Islam. Les révolutionnaires, insuffisamment préparés, manquant d’expérience et de connaissances, constatèrent l’échec des nouvelles politiques en matière judiciaire. Le ministère public était indispensable à l’exécution des missions régaliennes de maintien de la sécurité intérieure et de l’ordre public ainsi qu’au fonctionnement de la justice. Cette institution, présente sous des formes archaïques depuis l’antiquité et modernisée lors de la Révolution Constitutionnelle du début du XXème siècle, fut rétablie en 2002
The Islamic Revolution of 1979 broke up the constitutional monarchy then disbanded the public prosecution institution to make an attempt to solve the chronic issues encountered by the judicial system since the beginning of the century. The institutional system was entirely overhauled, in the interest of the new system and in the purpose to establish a new model integrating the historical link between religion and institutions with a political kind of Islam. The revolutionaries, barely prepared, lacking of experience and knowledge, noticed the failure of the new judicial politics. The public prosecution was essential to the fulfillment of the regalian functions, including the maintenance of public order and domestic security, along with the functioning of justice. This institution, existing under varied shapes since antiquity and modernized in the beginning of the century with the constitutional Revolution, has been restored in 2002
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Elliesie, Hatem, Peter Scholz, Beate Backe, and Kai Kreutzberger. "Zeit­schrift für Recht & Islam." Gesellschaft für Arabisches und Islamisches Recht e.V, 2016. https://ul.qucosa.de/id/qucosa%3A23375.

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Eine wissenschaftliche Gesellschaft kann ihren inneren Austausch und ihre Wirkung nach Außen nur sicherstellen, wenn sie ihren Mitgliedern und auswärtigen Interessierten ein zeitgemäßes Diskussionsforum bietet. Angesichts des gestiegenen Bedarfs an zuverlässigen Informationen über das islamische Recht und die rechtlichen Entwicklungen in islamisch geprägten Staaten besteht seitens der GAIR die Notwendigkeit, hierzu einen verantwortungsvollen Beitrag zu leisten. Um dieser Aufgabe gerecht zu werden, wird zukünftig der Schwerpunkt der GAIR-Mitteilungen deutlich stärker auf den fachlichen Diskurs gelegt. Das neue Format deckt neueste Entwicklungen in Gesetzgebung und Rechtsprechung aller Rechtsgebiete im In- und Ausland ab, soweit sie das Recht islamisch geprägter Staaten oder aber Menschen aus solchen Staaten betreffen. Wesentlich ergänzt wird dieses Angebot durch Tagungsberichte, Rezensionen und Aufsätze, in denen auch islamrechtliche Fragestellungen diskutiert werden.:Editorial (5–6) Zur Rechtsprechung: KG, Beschluss vom 7. 4. 2015 – Verfahrenskostenhilfe für Antrag auf Zahlung einer Brautgabe von Peter Scholz (7–9) AG Baden-Baden, Beschluss vom 11. 9. 2015, in Fortführung von AG Darmstadt, Beschluss vom 15. 5. 2014 – Sittenwidrigkeit der Vereinbarung auf Zahlung einer Brautgabe für den Ehevollzug von Peter Scholz (11–14) Artikel: Religionsfreiheit im Lichte der Neutralität. Zu den Entscheidungen des Bundes-verfassungsgerichts, des Landesarbeitsgerichts Berlin-Brandenburg, des Verwaltungsgerichts Augsburg und des Europäischen Gerichtshofes zu Musliminnen mit Kopftuch am Arbeitsplatz von Kirsten Wiese (15–41) Kopftuchverbote für Lehrerinnen im Rückblick von Sabine Berghahn (43–67) Gerechtigkeit und gutes Leben in der Kopftuchdebatte von Felix Ekardt (69–83) Zwischen Logozentrismus und Dekonstruktion. Zur Rolle des istiḥsān im System der uṣūl al-fiqh von Rike Sinder (85–105) Textautorität und Dekanonisierung — Zeitgenössische muslimische Zugänge zum säkularen Topos Menschenwürde im Horizont einer historisch sensibilisierten Exegese des Qurʾān von Rüdiger Braun (107–119) Das islamrechtliche Genre der themenspezifischen Rechtsliteratur Themenspezifische Rechtsliteratur als gegenwärtiges Phänomen von Noha Abdel-Hady (121–140) The Approach to Homosexuality in Contemporary Fatāwā: Sexual Practices or Sexual Orientation? von Serena Tolino (141–158) Die Debatte über weibliche Genitalverstümmelung in ägyptischen Fatwas des 20. Jahrhunderts von Elisabeth Trepesch (159–180) Rechtswissenschaftliche Argumentationsstrukturen und propagandistische Rhetorik in ʿAbdullāh ʿAzzāms Rechtsgutachten „Die Verteidigung der muslimischen Gebiete ist die oberste individuelle Pflicht“ von Petra Nendwich (181–196) How Islamic Is the West? Recent Approaches to Determining the “Islamicity” and “šarī ʿa Compliance” of Modern States* von Sarah Albrecht (197–223) “Paralleljustiz” in Berlin’s Mḥallamī Community in View of Predominately Customary Mechanisms von Mahmoud Jaraba (225–237) Legal Framework of Doing Business with Iran von Tannaz Jourabchi-Eisenhut (239–249) Product Liability in the Near and Middle East. A Comparative Study of Egyptian, Qatari and Iranian Law von Nicolas Bremer (251–274) Liability of Managers and Directors under the Law of the GCC Countries: A Comparative Study of the Liability Regimes Existing in the Gulf Cooperation Council Region Illustrated at the Example of Qatar, Saudi Arabia and the United Arab Emirates von Nicolas Bremer (275–303) Buchbesprechungen: Hans-Georg Ebert / Julia Heilen: Islamisches Recht. Ein Lehrbuch von Peter Scholz (305–307) Hatem Elliesie / Thilo Marauhn (eds.): Legal Transformation in Northern Africa and South Sudan von Matthias Hartwig (309–314) Bruno Menhofer / Dirk Otto (Hgg.): Recht nach dem Arabischen Frühling, Beiträge zum islamischen Recht IX von Katrin Seidel (315–321) Hans-Georg Ebert (Hg.): Beiträge zum Islamischen Recht X von Aouni Shahoud Almousa (323–329) Mahmoud Bassiouni: Menschenrechte zwischen Universalität und islamischer Legitimität von Assem Hefny (331–333) Ghassem Ghassemi: Criminal Policy in Iran Following the Revolution of 1979 – A Comparative Analysis of Criminal Punishment and Sentencing in Iran and Germany von Silvia Tellenbach (335–337) Tagungsberichte: Tagungsbericht „Interdisciplinary Approaches to Legal Pluralism in Muslim Context“ (6.–7. 10. 2016), Institut für Arabistik und Islamwissenschaft und Exzellenzcluster „Religion und Politik“, Westfälische Wilhelms-Universität Münster von Ulrike Qubaja & Yvonne Prief (339–344) Tagungsbericht Workshop „Islamisches Recht: Methoden und Kontexte“ (14. / 15. 4. 2016), Goethe-Universität Frankfurt von Hakkı Arslan (345–351) Tagungsbericht: „Zakāt in Deutschland? Ansätze, Ideen und Perspektiven“ (21.–22. 9. 2015), Institut für Islamische Theologie (IIT), Universität Osnabrück von Souheil Thabti (353–355) Konferenzbericht: „The Reform of Islamic Law“ (9. / 10. 10. 2015), Zentrum für Islamische Theologie (ZITh), Universität Tübingen vonDebora Müller (357–361) Konferenzbericht: „Bioethik im Islam – Theologische, kulturelle und juristische Perspektiven“ (9.–11. 5. 2016), Institut für Islamische Theologie (IIT), Universität Osnabrück von Samet Balci (363–371) Conference Report: 2015 Gingko Library – British Institute of Persian Studies Conference: Iran’s Constitutional Revolution of 1906 and the Narratives of the Enlightenment (14.–16. 9. 2015), British Academy, London, UK von Victor Rohm (373–383) Call for Papers (385–388) Impressum (389–390)
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Elliesie, Hatem, Peter Scholz, Beate Backe, and Kai Kreutzberger. "Zeit­schrift für Recht und Islam (ZR&I)." Gesellschaft für Arabisches und Islamisches Recht e.V, 2017. https://ul.qucosa.de/id/qucosa%3A15664.

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Die Zeit­schrift für Recht und Islam (ZRI) (vor­mals GAIR-Mitteilungen) ist die Ver­eins­zeit­schrift der Gesell­schaft für Ara­bi­sches und Isla­mi­sches Recht e.V. Neben Nach­rich­ten aus dem Ver­ein befasst sich die ZRI vor allem mit neuen Ent­wick­lun­gen zum und im Recht isla­misch gepräg­ter Staa­ten, gibt einen Über­blick über die Gesetz­ge­bung im In– und Aus­land, berich­tet über aktu­elle Recht­spre­chung und Fatawa, sich­tet jüngst erschie­nene Lite­ra­tur und ent­hält Rezen­sio­nen, Tagungs­be­richte und Auf­sätze.
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Books on the topic "Constitutional (Islamic law)"

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Sāzmān-i Tablīghāt-i Islāmī (Tehran, Iran), ed. The Constitution of the Islamic Republic of Iran. 2nd ed. Tehran: Islamic Propagation Organization, 1990.

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Maudoodi, Syed Abul ʻAla. The Islamic law and constitution. Lahore: Islamic Publications, 1992.

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Anwar, Raja Mehreen, ed. The Constitution of Islamic Republic of Pakistan, 1973. Lahore: Eastern Law Book House, 2010.

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Rabbani, S. A. The constitution of Islamic Republic of Pakistan: An analysis. Karachi: Asia Law House, 2002.

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Kakakhel, Mian Muhib Ullah. Excellent on the Constitution of Islamic Republic of Pakistan. Lahore: Excellent Publishers, 1998.

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Pakistan. Constitution of the Islamic Republic of Pakistan, 1973. 3rd ed. Lahore: Legal Research Centre, 1996.

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Pakistan. The Constitution of the Islamic Republic of Pakistan. [Islamabad]: Govt. of Pakistan, Ministry of Law, Justice, and Parliamentary Affairs (Law and Justice Division), 1990.

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Pakistan. Constitution of the Islamic Republic of Pakistan, 1973. Lahore: Legal Research Centre, 1992.

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Kakakhel, Mian Muhib Ullah. Excellent on the Constitution of Islamic Republic of Pakistan: With L.F.O. 2nd ed. Lahore: Excellent Publishers, 2004.

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Alharbi, Ibrahim S. Democracy in Islamic and international law. Bloomington, IN: AuthorHouse, 2011.

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Book chapters on the topic "Constitutional (Islamic law)"

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March, Andrew F. "Modern Islamic constitutional theory." In Routledge Handbook of Islamic Law, 400–414. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315753881-26.

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Virgili, Tommaso. "The Islamic conception of individual liberties." In Islam, Constitutional Law and Human Rights, 31–49. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-3.

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Virgili, Tommaso. "Islamic law in post-Arab Spring Egyptian Constitutions." In Islam, Constitutional Law and Human Rights, 64–78. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-5.

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Lolaki, Seyed Mohammad. "In the Beginning: Iran’s Constitutional Law After the 1979 Islamic Revolution." In Diverging Approaches of Political Islamic Thought in Iran since the 1960s, 137–65. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-15-0478-5_8.

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Sulyok, Tamás, and Márton Sulyok. "The Path to the Waterhole: The Right to Defence as a Fundamental Element of the Fair Trial Principle – A Comparative Analysis of Islamic and European Constitutional Thought." In Ius Gentium: Comparative Perspectives on Law and Justice, 221–48. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01216-2_10.

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Ali Mohamed, Ashgar Ali, and Muhamad Hassan Ahmad. "The Status of Islam and Islamic Law in the Malaysian Federal Constitution." In Islamic Law in Malaysia, 19–28. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6187-4_3.

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Virgili, Tommaso. "Constitutional and international freedoms." In Islam, Constitutional Law and Human Rights, 150–63. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-10.

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Virgili, Tommaso. "Constitutionalism and Islam." In Islam, Constitutional Law and Human Rights, 12–30. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-2.

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Virgili, Tommaso. "(Il)legal persecution of freethinkers." In Islam, Constitutional Law and Human Rights, 99–124. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-8.

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Virgili, Tommaso. "Introduction to the case studies." In Islam, Constitutional Law and Human Rights, 97–98. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429259418-7.

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Conference papers on the topic "Constitutional (Islamic law)"

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Muhammadun, Muhammadun, Oman Fathurohman, and Ferry Siregar. "Religion, State, and Law: Constitutional Limits of Islamic Law in National Law in Indonesia." In Proceedings of the 3rd International Conference on Indonesian Legal Studies, ICILS 2020, July 1st 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.1-7-2020.2303646.

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Kadriah, Ishak, and Lia Sautunnida. "The Normative Analysis of Marriage Age After the Constitutional Court Decision No. 22/PUU-XV/2017." In International Conference on Law, Governance and Islamic Society (ICOLGIS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.190.

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Samat Musa, Abdul. "Constitutional Law: An Overview of the Islamic Approach and Its Contemporary Relevance." In 1st International Conference on Indonesian Legal Studies (ICILS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icils-18.2018.6.

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Saputra, Hendra Eka, Irham Zaki, and Muhammad Ubaidillah Al Mustofa. "Constitutional Court Decision Number 46 / Puu-Viii / 2010 Reviewed from the Perspective of Adat Law, Burgerlijk Wetboek (Bw) and Islamic Law." In 2nd International Conference Postgraduate School. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0007549006600663.

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Islamiyati, Islamiyati, and Ro’fah Setyowati. "The implication of the Indonesian Constitutional Court Decision No.68/PUU/XII/2014 on Evasion of Law of Interfaith Marriage Under Islamic Law." In The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289456.

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YEŞİLBURSA, Behçet Kemal. "THE FORMATION AND DEVELOPMENT OF POLITICAL PARTIES IN TURKEY (1908-1980)." In 9. Uluslararası Atatürk Kongresi. Ankara: Atatürk Araştırma Merkezi Yayınları, 2021. http://dx.doi.org/10.51824/978-975-17-4794-5.08.

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Abstract:
Political parties started to be established in Turkey in the second half of the 19th century with the formation of societies aiming at the reform of the Ottoman Empire. They reaped the fruits of their labour in 1908 when the Young Turk Revolution replaced the Sultan with the Committee of Union and Progress, which disbanded itself on the defeat of the Empire in 1918. Following the proclamation of the Republic in 1923, new parties started to be formed, but experiments with a multi-party system were soon abandoned in favour of a one-party system. From 1930 until the end of the Second World War, the People’s Republican Party (PRP) was the only political party. It was not until after the Second World War that Turkey reverted to a multiparty system. The most significant new parties were the Democrat Party (DP), formed on 7 January 1946, and the Nation Party (NP) formed on 20 July 1948, after a spilt in the DP. However, as a result of the coup of 27 May 1960, the military Government, the Committee of National Union (CNU), declared its intentions of seizing power, restoring rights and privileges infringed by the Democrats, and drawing up a new Constitution, to be brought into being by a free election. In January 1961, the CNU relaxed its initial ban on all political activities, and within a month eleven new parties were formed, in addition to the already established parties. The most important of the new parties were the Justice Party (JP) and New Turkey Party (NTP), which competed with each other for the DP’s electoral support. In the general election of October 1961, the PRP’s failure to win an absolute majority resulted in four coalition Governments, until the elections in October 1965. The General Election of October 1965 returned the JP to power with a clear, overall majority. The poor performance of almost all the minor parties led to the virtual establishment of a two-party system. Neither the JP nor the PRP were, however, completely united. With the General Election of October 1969, the JP was returned to office, although with a reduced share of the vote. The position of the minor parties declined still further. Demirel resigned on 12 March 1971 after receiving a memorandum from the Armed Forces Commanders threatening to take direct control of the country. Thus, an “above-party” Government was formed to restore law and order and carry out reforms in keeping with the policies and ideals of Atatürk. In March 1973, the “above-party” Melen Government resigned, partly because Parliament rejected the military candidate, General Gürler, whom it had supported in the Presidential Elections of March-April 1973. This rejection represented the determination of Parliament not to accept the dictates of the Armed Forces. On 15 April, a new “above party” government was formed by Naim Talu. The fundamental dilemma of Turkish politics was that democracy impeded reform. The democratic process tended to return conservative parties (such as the Democrat and Justice Parties) to power, with the support of the traditional Islamic sectors of Turkish society, which in turn resulted in the frustration of the demands for reform of a powerful minority, including the intellectuals, the Armed Forces and the newly purged PRP. In the last half of the 20th century, this conflict resulted in two periods of military intervention, two direct and one indirect, to secure reform and to quell the disorder resulting from the lack of it. This paper examines the historical development of the Turkish party system, and the factors which have contributed to breakdowns in multiparty democracy.
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