Relevant bibliographies by topics / Islamic marriage customs and rites

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

Academic literature on the topic 'Islamic marriage customs and rites'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Islamic marriage customs and rites"

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Shabir Ahmad Dar and Dr. J. Muthukumar. "A COMPARATIVE STUDY OF MARRIAGE CEREMONIES AMONG KASHMIRI PANDITS AND KASHMIRI MUSLIMS." International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 3, no. 3 (May 21, 2023): 713–22. http://dx.doi.org/10.54443/ijebas.v3i3.907.

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ABSTRACT Hindus and Muslims have coexisted harmoniously when Islam became the predominant religion in Kashmir since 13th century. The Sufi-Islamic way of life of Kashmiri Muslims and the Rishi tradition of Kashmiri Hindus coexisted and complemented one another, forming a separate ethnic group in which both have some common customs. In Kashmir, the customs surrounding marriage are intriguing. The major events that occur in marriage are the same. It is evident that there are numerous similarities between the rites of Kashmir's Muslims and Hindus, such as the special significance of salt and walnuts and the use of mehendi dye. Both faiths have the Laganchir, Phirsal, Gulmuith, the attire and titles of the Maharaz and Maharein, among other things, in addition to the use of Mehendidye. The goal of the current study is to investigate the historical backdrop of the marriage system used by Muslims and Kashmiri gurus. However, the article's main focus has been on how marriage customs have evolved over time.
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Seferbekov, Ruslan. "Modern marriage and family and household rituals of Avars-Gidatlins: traditions and innovations." OOO "Zhurnal "Voprosy Istorii" 2022, no. 8-1 (August 1, 2022): 187–96. http://dx.doi.org/10.31166/voprosyistorii202208statyi18.

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On the basis of field ethnographic material and general scientific methods, the article examines the rituals of the life cycle of one of the sub-ethnic groups of the Avars, the Gidatlins. The study of the forms of marriage, wedding, maternity and funeral rites, customs and beliefs of the Gidatli people showed the predominance of traditional elements in them, intensifying Islamic and some new rituals. Such syncretism is explained by the stability of traditional forms, the specifics of the Sufi trend of Islam practiced by the Gidatli people, the peculiarities of their ethnic psychology and mentality - conservatism and adherence to an established way of life. At the same time, under the influence of globalization and urbanization, some new customs were fixed in the household rituals of the Gidatly people, which were organically woven into their ritual culture.
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Mustafa, Ali, and Rahmat Hidayat. "ISLAM GAYO: STUDI TENTANG AKULTURASI ISLAM DENGAN BUDAYA LOKAL DI KABUPATEN ACEH TENGAH." Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi 13, no. 2 (October 15, 2017): 313. http://dx.doi.org/10.24239/al-mishbah.vol13.iss2.90.

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This paper explores the acculturation of Islam with local culture in the Gayo highlands, district of Central Aceh. The study focused on both the process of acculturation of Islam and local culture in the ceremonies of birth, marriage and death. In this process, Gayonization of Islam is dominant in comparison to Islamization of Gayo’s culture. In Gayonization of Islam, the terms, actions, and equipments used in the ritual is a purely Gayo’s culture, but Islamic values and teachings are inserted in it. The acculturation process occurred in four stages such as accomodating islamic preaching, identification, Gayonization, and implementation. Furthermore, the acculturation of Islam with Gayo’s culture in and the ceremonies of birth, marriage, and death, can be grouped in three forms: 1) the acculturation of Islamic values with customary objects, in which the objects are ascribed as symbols of Islamic values; 2) the acculturation of Islamic values with the traditions, in which customary practice are attributed as a symbol of Islamic values; and 3) the acculturation of Islam with customary practice, in which customary practice is based on Islamic teachings. At the first and second forms, it can be said that there is a shift from a custom-based meaning to Islam-based meaning (substitution of meaning). While at the third form, occurred the infusion of Islamic values to traditional ritual (addition to the rites).
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Masango, MJ. "Die konsep, rituele en proses van Afrika-huwelike." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 226–36. http://dx.doi.org/10.4102/ve.v27i1.144.

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In many African tribes, sexual relations are legitimate only within the context of marriage. Moreover, all marriages are preceded by extensive preparations involving, inter alia, education (given by the elders of the community) and various religious rites de passage, e.g. circumcision. Boys and girls undergo separate initiations and several types of marriage (monogamy, polygamy, exogamy) prevail within traditional cultures. In this article, the author discusses elements of the variety of betrothal rites prevalent among African tribes as well as a number of global challenges affecting African marriage customs which have managed to hold their own despite the onslaught of westernisation and (post-) modernity.
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Wasimi, Abdul karim. "العادات المعوّقة للزواج في ولاية كابيسا بأفغانستان." Al-Risalah: Journal of Islamic Revealed Knowledge and Human Sciences (ARJIHS) 7, no. 1 (June 30, 2023): 190–235. http://dx.doi.org/10.31436/alrisalah.v7i1.430.

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ABSTRACT This research is aimed to investigate on customs and traditions of marriage in Kapisa province, Afghanistan. It aimed at answering these main questions: customs and traditions that put obstacles to marriage; how to overcome these hurdles; and fixing them within the Islamic paradigm to make it easy for everyone to marry and not make one refuse marriage. The significance of this study is to try to figure out the solutions to the impediments of marriage in a particular Islamic society that suffers more than any part of the country. Marriage has an important role in the betterment of society and preserving human generation which is the main objective of Islamic law. The researcher uses an inductive method for collecting data from Islamic sources of Al-Quran, hadith, past and contemporary Muslim jurists` opinions; and an analytical method to analyze the information gathered from the mentioned sources including field study conducted through interviews with religious scholars and societal reformists. The researcher reviewed customs and traditions at different stages of marriage such as traditional of ma marriage proposals, engagement periods, marriage ceremonies, and customs of weddings, criticized those customs and traditions, and looked at those spheres which are mostly obstructive to the marriage process in Kapisa province. To end the research, some proposals for changing cultural practices hindering Islamic marriage among eligible youths were made.
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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.

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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.
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Fahmi, Ahmad. "Konstruksi Hukum Adat Pernikahan Masyarakat Melayu Palembang Berdasarkan Syar’iat Islam." Medina-Te : Jurnal Studi Islam 15, no. 1 (August 4, 2019): 17–38. http://dx.doi.org/10.19109/medinate.v15i1.3772.

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Marriage is one of the tiers in the life of the society which called “stage a long the life cycle”. The purpose of this research is to obtain the informationa about: First, The Customs Procedures of Marriage for Melayu Palembang People; Second, Islamic Law in Marriage Customs for Melayu Palembang People; Third, The Customs Culture of Marriage for Melayu Palembang People; and Fourth, The Islamic Construction of Marriage Customs for Melayu Palembang People. This Research is using Qualitative Research Methods with Law Sociologist approachment and Islamic Idea, which is focused to the implementation process of marriage based on Islamic and Culture law with performance goals that have been set. The Research several Data was obtained by using interview method which was done to the object of respondent. The results of this research show : First, The customs procedures of marriage for Melayu Palembang people, in the implementation, are use Islamic law however there are some choreography by itself such as pre-marriage and after marriage. The culture of marriage for Melayu Palembang people, is divided into four phases: Cultural phase pre-marriage, Cultural phase implementation of marriage, Cultural phase after marriage and pattern of settling after marriage. Second, Marriage Law in Islamic religious teachings with Matrial Law in the state law, in marriage ordinances of Melayu Palembang people in general can be said to have been aligned, in its implementation also in accordance with the rules and referral. Where as the references in the state law on marriage are Al Quran, Al Sunnah and Qaidah Fighiyah and Consesus of Muslims in Indonesia. Third, Contribution of customary law appears on before and after marriage where there are certain or dinances and there are certain ways to hold the marriage. The customary law of our country is the laws that suit the development of Islamic Society in Indonesia, customary marriage for Melayu Palembang people on its implementation is the application of Islamic Law Theory. Fourth, Construction of Islam in marriage maintained, that marriage has values that are preserved by Melayu Palembang people continuously. The value of faith in Islamic Marriage is a good act and behavior and can lead toward the marriage in the religion of Islam, namely to evoke marriage that enriches sakina, mawada, warahmah and barokah. The points contained in the religion of Islam contains the meaning and the bonding element that have a profund influence on customary marriage of Melayu Palembang people, because this bonds came from the power that comes from the Creator.
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Baihaqi, Yusuf, Abdurrohman Kasdi, Umma Farida, and Helma Maraliza. "The Marriage of Indigenous Peoples of Lampung Saibatin in the Perspective of Islamic Law and Tafsir of Gender Verses." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 1 (June 27, 2022): 310. http://dx.doi.org/10.22373/sjhk.v6i1.12493.

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The indigenous people of Lampung Saibatin are adherents of the Islamic religion. However, in the marriage tradition, there are still several gender-biased customs that are not in harmony or even contrary to the values of Islamic teachings. The formulation of the problem in this article is how is the level of compatibility between the marriages of the Lampung Saibatin indigenous people and the teachings of Islam they believe? The purpose of this article is to describe the concept of marriage in the Qur'an and marriage customs in the Lampung Saibatin indigenous community and their compatibility with Islamic teachings through the study of gender verses in the Qur'an. The method used is qualitative, with a sociological approach. The focus of this study is to present an interpretation of the gender verse, then relate it to what is practiced by the Lampung Saibatin indigenous people in their marriage customs. The results of the study show: First, there is still a gap between the teachings adopted by the Lampung Saibatin indigenous people and their marriage customs. Second, gender inequality is still often practiced in the marriage customs of the Lampung Saibatin indigenous people. Third, referring to the values of religious teachings adopted by the indigenous people of Lampung Saibatin, it is a solution to the gender injustice in their marriage customs. Fourth, the local wisdom in the marriage of the Lampung Saibatin indigenous people in ending conflicts between families and minimizing the divorce rate. The results of this study contribute to explaining the marriage customs in the internal Lampung Saibatin indigenous community and enlightening the external parties that it is not always what is traditions by a Muslim community is a representation of their religious teachings. Besides, not all marriage practices in the traditional Lampung Saibatin community are poor because there are the values of local wisdom in their marriage customs.
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D. Taufik, Oyan, Sagaf S. Pettalongi, and Sidik Sidik. "Contribution of Islamic Education Values in Marriage Tradition of Banggai Ethnic, Indonesia." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC EDUCATION 2, no. 1 (August 1, 2020): 39–58. http://dx.doi.org/10.24239/ijcied.vol2.iss1.12.

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The aim of this article is to find out the contribution of Islamic education values in marriage according to the customs of the tribe in district of Banggai Bulagi. This study used qualitative method. While the data was gathered through direct observation, interviews, and document. The results show that (1) the tradition of pasai is carried out with the intention of fulfilling the provisions of the applicable customs and helping to meet the costs of holding the wedding party in the women's family. (2) implementation of marriage according to the customs of the Bulagi tribe only through poiyas stage. Then the realization of the values of the Islamic education in marriage according to the customs of the tribe of Banggai district of Bulagi consists of three extant value i.e. value of belief, value of equality, and the value of morals. (3) A marriage according to the Banggai customs, carried out in accordance with customary paths and stages, is more steady in understanding the values ​​of Islamic education. The implication of this research is, the role of religious figures, custom figures, public figures, are very influential on society of the tribe in the village of Banggai Bulagi to keep the value of education of Islam applied in any tradition and instilling the teachings of Islamic religion to the younger generation to avoid pregnancy outside of marriage.
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Ardian, Ardian, Syahruddin Usman, and Syamsuddin Syamsuddin. "ANALYZING THE VALUES OF ISLAM ON WEDDING TRADITIONS IN DOMPU, WEST NUSA TENGGARA." JICSA (Journal of Islamic Civilization in Southeast Asia) 10, no. 2 (November 30, 2021): 305. http://dx.doi.org/10.24252/jicsa.v10i2.24699.

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This study focuses on the values of Islamic education contained in the customary marriage in Tembalae Village, Pajo District, Dompu Regency. Description of the focus of this research are the process of implementing traditional marriages in Tembalae village, Pajo sub-district, Dompu district and the values of Islamic education in marriage customs in Tembalae village, Pajo sub-district, Dompu district. The results of the research on marriage customs in Tembalae village through several stages: Firstly, stages before the marriage contract, a. panati (small meeting), b. wi,i Nggahi (application), c. Mbolo Weki (consultation ), d. Wa,a Co,i (delivery of dowry ), e. ziki map Kapanca (sticking henna leaves ). Secondly, stages of implementing the marriage contract, namely lafa (contract). Thirdly, the stages as difficult as the marriage contract are Jambuta Tekarne,e ( wedding party). The values of Islamic education contained in the marriage customs in Tembalae Village include the value of Aqidah education, the value of Worship education, and the value of moral education, which need to be developed and preserved.
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Dissertations / Theses on the topic "Islamic marriage customs and rites"

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Abd, Manaf Abdul Razak. "Quality of marriage among Malays." University of Western Australia. School of Social and Cultural Studies, 2009. http://theses.library.uwa.edu.au/adt-WU2010.0013.

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Existing literature and much of the research on marriage and family experiences have been largely and commonly problem-based and deficit-oriented. Even though some strength-focused approaches to the study of marriages and families have been undertaken and have gained momentum there is still much empirical work needed in order for us to understand the complexity and intricacies of what constitutes a quality marital relationship. In this qualitative research study, I analysed how quality of marriage is conceptualised and understood by Malays within a Malaysian context. I undertook the research in order to capture and understand how a cohort of Malay people understand and give meaning to the concept of 'good quality marital relationship'. Research studies on marital quality in Malay culture are very limited and numerically at least, they compare poorly to western scholarly output on this subject. Even though much contemporary marriage literature refers to the importance of gaining an appreciation of cultural issues related to marriage and family, there is a real need for more cross-cultural research. In examining Malay concepts of quality marriage I not only address a culturally-specific research need but attempt to use this to advance cultural sensitivity among relevant policy makers, practitioners, researchers and members of the public. In this research, in-depth semi-structured interviews were conducted in the Kubang Pasu district, in Kedah, one of the northern states of Malaysia with forty-five participants across different socioeconomic and demographic backgrounds. In what is an exploratory study I adopted a combination of maximum variation and purposive sampling and utilised a grounded theory framework to underpin the analysis. The data were analysed using both rigorous manual coding and NVivo qualitative software.
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Carda, Jeanelle. "Wiccan marriage and American marriage law Interactions /." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-11192008-103902/.

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Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Timothy Renick, committee chair ; Kathryn McClymond, Jonathan Herman, committee members. Electronic text (58 p.) : digital, PDF file. Description based on contents viewed Oct. 19, 2009. Includes bibliographical references (p. 50-58).
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Lau, Wing-kai Anthony. "Banquets and Bouquets : social and legal marriage in colonial Hong Kong 1841-1994 /." Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18565360.

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Smirensky, Alvian N. "Matrimonial legislation in imperial Russia, 1700-1918." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ho, Khanh. "Matrimonial consent in a Vietnamese marriage." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Yee, Russell Mark. "The uniqueness of the creation of marriage in the Eden narrative in its ancient near eastern literary context." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Toraskar, Helen B. "An ethnographic study of a Marathi speech community participating in awedding ritual." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B3194520X.

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Toraskar, Helen B. "An ethnographic study of a Marathi speech community participating in a wedding ritual." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23425192.

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Pham, Binh Van. "The Vietnamese concept of tình nghĩa in marriage and its contribution to the Roman Catholic rite of marriage." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0825.

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Young, Sheila M. "The hen party : a study of the form, meaning and function of a prenuptial ritual for women." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=233941.

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Books on the topic "Islamic marriage customs and rites"

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Ḥammād, Nazīh. al- Aḥkām al-sharʻīyah fī al-ʻalāqāt al-jinsīyah. Jiddah: Maktabat al-Sawādī lil-Tawzīʻ, 2000.

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Saʻīd ibn Ḥijjī al-Ḥanbalī Najdī. Risālah fī aḥkām al-nikāḥ. Bayrūt: Dār Ibn Ḥazm, 1998.

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Biʻaynī, Ḥasan Amīn. ʻĀdāt al-zawāj wa-taqālīdihi fī Lubnān: Al-uṣūl al-sharʻīyah, al-qawānīn al-tanẓīmīyah, al-khiṭbah wa-al-ʻurs. Bayrūt: Bīsān, 1998.

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Biʻaynī, Ḥasan Amīn. ʻĀdāt al-zawāj wa-taqālīdihi fī Lubnān: Al-uṣūl al-sharʻīyah, al-qawānīn al-tanẓīmīyah, al-khiṭbah wa-al-ʻurs. Bayrūt: Bīsān, 1998.

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Reddy, M. M. Krishna. Marriage, population, and society: Demographic perspectives of a social institution. New Delhi: Kanishka Publishers, Distributors, 1998.

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Yūsuf, Ṣalāḥuddīn. Masnūn nikāḥ aur shādī biyā kī rusūmāt. Lāhaur: Dārulislām, 2005.

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Saifī, Ḥāfiẓ Naẕīr Aḥmad. Shab-i zifāf aur un ke taqāz̤e. Lāhaur: Z̤iyāʼulqurʼān Pablīkeshanz, 2004.

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Ṣābūnī, Muḥammad ʻAlī. Islomiĭ nikoḣ va uning odoblari. Toshkent: Movarounnaḣr, 2005.

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Naamane-Guessous, Soumaya. Au-delà de toute pudeur: La sexualité féminine au Maroc. 6th ed. [Casablanca: Editions EDDIF, 1990.

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Sadiq, A. Mata'eb Al-Zawaj. Jordan: First Line, 2003.

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Book chapters on the topic "Islamic marriage customs and rites"

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Samad, Nur E’zzati Rasyidah. "Traditional Malay Marriage Ceremonies in Brunei Darussalam: Between Adat and Syariah." In (Re)presenting Brunei Darussalam, 15–33. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-6059-8_2.

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AbstractBrunei Darussalam is an Islamic Malay state well known for its local cultural heritage and adat (customs and traditions) that have been steadfastly maintained to this day. Adat is considered to be one of the most significant practices that reflects the unique identity and foundation of Brunei Malay society and culture. It is part of what is referred to as ‘calak Brunei’, the Brunei mould or way, and has been practised and passed down from one generation to another. Adat functions as a social, political and cultural marker of Brunei Malay society. However, with increasing Islamisation, there has been a decline in the performance and practice of adat, especially in traditional Malay marriage customs which are in part regarded as religiously incompatible with adat. This chapter explores the tensions and contestations between adat and Islam in the practices of marriage customs, and documents the various changes and negotiations made to accommodate adat within Islamic practices and values.
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"Marriage Customs." In Rhythms, Rites and Rituals, 136–43. Amsterdam University Press, 2015. http://dx.doi.org/10.2307/j.ctt1s17nz6.27.

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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.

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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Booth, Marilyn. "Marriage and Silences." In The Career and Communities of Zaynab Fawwaz, 166–240. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846198.003.0006.

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This chapter assesses Fawwaz’s writings on marriage, divorce, and family life, 1892‒1900. In stand-alone essays and a long-running debate with a customs official, published in the journal Fursat al-awqat, Fawwaz addressed the exploitation of late versions of Islamic fiqh (jurisprudence) and its hadith sources, and the fiction of the Islamic basis of extreme seclusion, as patriarchal mechanisms to keep women subordinate and unhappy in marriage. It assesses the reformist views of Muhammad ‘Abduh while arguing that Fawwaz focused less on legal change and more on the prevalence of misogynistic views in the marital relationship that maintained the hegemony of patriarchal social organization. In her debate with Husayn Fawzi, Fawwaz used logic, arguments from history, and knowledge of Islamic sources to reject his understanding of gender, based on his reading of the creation story, Qur’an, and hadith, and medieval marriage manuals. This debate centred on marriage but went beyond it to explore Islamic understandings of gender difference.
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"“Friend” Marriage in Islam and Islamic Jurisprudence, and Social Customs among Sunnī Muslims." In Temporary Marriage in Sunni and Shiite Islam, 103–18. Harrassowitz, O, 2014. http://dx.doi.org/10.2307/j.ctvbqs3qn.13.

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Sheibani, Mariam. "Marriage, Divorce, and Inheritance in Classical Islamic Law and Premodern Practice." In The Oxford Handbook of Islam and Women, 155–80. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190638771.013.35.

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Abstract This chapter examines women’s rights and obligations in classical legal literature (from the second/eighth to twelfth/eighteenth century) pertaining to marriage, divorce, and inheritance. The chapter summarizes the classical doctrines on these topics according to the four Sunnī legal schools and the Twelver Shīʿī (Imāmī) school and discusses the scriptural foundations, underlying assumptions, and legal logic underpinning these rules. The chapter further juxtaposes these formal rules with the legal practice of a range of Muslim societies to demonstrate how Muslims throughout history have employed legal strategies and customary practices to reshape, accommodate, and circumvent formal rules in response to sociohistorical needs. Finally, the chapter discusses how other religious discourses besides Islamic law articulate normatively binding moral and religious prescriptions that sit alongside or contradict legal obligations and court-enforceable rights. The chapter thus situates Islamic law’s marital claims, divorce procedures, and transmission of property in a complex web of judicially enforceable legal norms debated among the schools, social customs, and non-litigable moral and religious duties.
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Asli, Mehrdad Rayejian. "Capacities of Restorative Practices Within Domestic Customs and Traditions." In Minding the Gap Between Restorative Justice, Therapeutic Jurisprudence, and Global Indigenous Wisdom, 77–103. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-4112-1.ch004.

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Despite the recognition of the concept of 'restorative justice' in the Persian literature of criminal sciences during recent decades, Iran has a long history of traditional customs and heritages with restorative function that their origins could be found in both pre-Islamic and post-Islamic historical eras. However, the restorative practices have entailed contradictory outcomes of reception and censure. The sympathizers believe that they are a specific means for interaction and relations between tribes, clans, and ethnic groups, or mechanisms of social control. But the opponents criticize such practices due to their potential detrimental consequences particularly in some cases of forced marriage. Notwithstanding these considerations and concerns, one approach to this issue alongside the subject of the present book is to inquire the capacities of restorative practices within domestic customs and traditions of Iranian society. In addition, the legislative manifestations of restorative practices within the Iranian legal system and challenges of the related legislation deserve to be discussed.
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8

Fanelli, Marco. "Turkish-Islamic Customs and Rites in the Byzantine Apologetical-Polemical Literature of the Fourteenth Century A Preliminary Survey." In Byzantium and its Neighbours Religious Self and Otherness in Dialogue. Venice: Fondazione Università Ca’ Foscari, 2024. http://dx.doi.org/10.30687/978-88-6969-837-8/004.

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9

Cooper, Frederick. "Voting, Welfare and Registration: The Strange Fate of the État-Civil in French Africa, 1945–1960." In Registration and Recognition. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265314.003.0016.

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Abstract:
In 1946, the French constitution made colonial subjects in Africa into citizens. Having been content to rule ‘tribes’ via their ‘chiefs’, at that point it had to track individuals entitled to vote and receive social benefits. The new citizens retained their personal status — regulating marriage, filiation, and inheritance — under Islamic law or local ‘customs’ rather than through the civil code. That posed a dilemma for French officials, for the état-civil did not just record life events, but symbolized the integration of all into a single body of citizens. French officials and legislators — including African representatives — could not agree on whether the multiple status regimes necessitated two états-civils or one. In the end, officials were too torn between their recognition of difference among peoples under French rule and their desire for singularity to put in place a consistent policy of identification, registration, and surveillance. They bequeathed the problem to their successors.
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