Relevant bibliographies by topics / Muslim Family Law

Contents

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

Academic literature on the topic 'Muslim Family Law'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Muslim Family Law"

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Ozzano, Luca. "Adjudicating Family Law in Muslim Courts; Muslim Family Law in Western Courts." Politics, Religion & Ideology 17, no. 4 (October 2016): 453–56. http://dx.doi.org/10.1080/21567689.2016.1265749.

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Esposito, John L. "Women in Muslim Family Law." Verfassung in Recht und Übersee 18, no. 1 (1985): 78–82. http://dx.doi.org/10.5771/0506-7286-1985-1-78.

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Hodkinson, Keith. "Muslim Family Law: A Sourcebook." Verfassung in Recht und Übersee 20, no. 3 (1987): 367–70. http://dx.doi.org/10.5771/0506-7286-1987-3-367.

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Sportel, Iris. "Who’s Afraid of Islamic Family Law? Dealing with Shari‘a-based Family Law Systems in the Netherlands." Religion and Gender 7, no. 1 (February 19, 2017): 53–69. http://dx.doi.org/10.18352/rg.10211.

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In the Netherlands, where views of Muslims and Islamic family law are highly politicised, the application of Islamic family laws by Dutch courts is a topic of heated political debate. Especially polygamy and unilateral divorce by men (talaq) are thought to have a strongly negative impact on the position of Muslim women in the family. In order to assess the gendered impact of Islamic family laws in a European context, this article takes a closer look at Dutch state courts’ decisions. It asks how the application of Islamic family laws can be understood against the background of Dutch political discourses on Islam, family law and women’s rights. While in public and political debates, Islamic family laws are frequently thought to be women-unfriendly, this article shows that the encounter between Islamic family laws and Dutch law often has severe impact on the position of Muslim men living in the Netherlands.
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Subramanian, Narendra. "Islamic Norms, Common Law, and Legal Reasoning: Muslim Personal Law and the Economic Consequences of Divorce in India." Islamic Law and Society 24, no. 3 (June 9, 2017): 254–86. http://dx.doi.org/10.1163/15685195-00243p03.

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Two major judgments of the Indian Supreme Court that awarded Muslim women alimony had very different consequences: Shah Bano (1985) evoked extensive conservative Muslim protest that led to legislation meant to limit alimony among Muslims, while Danial Latifi (2001) faced no overt opposition and was not overturned. These consequences were related to the sources and modes of reasoning used. Shah Bano independently interpreted Qurʾanic verses, suggested that commonly applicable laws may override religious law provisions, and called for uniform family laws. Danial Latifi relied solely on statutes of Indian Muslim law and Islamic norms. It thus followed the Indian state’s usual approach to personal law, which is sensitive to public preference that family life should be regulated according to religious and other cultural norms. However, public opinion provided support to change Muslim law earlier than the 1970s. More extensive changes could be introduced over the next decade in Muslim law based on Islamic norms and Muslim opinion.
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Qamber, Rukhsana. "Family Matters." ISLAMIC STUDIES 60, no. 3 (September 30, 2021): 223–46. http://dx.doi.org/10.52541/isiri.v60i3.1791.

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History has so far paid scant attention to Muslims in the earliest phase of colonizing the Americas. As a general policy, the Spanish Crown prohibited all non-Catholics from going to early Spanish America. Nevertheless, historians recognize that a few Muslims managed to secretly cross the Atlantic Ocean with the European settlers during the sixteenth century. Later they imported African Muslim slaves but historians considered both Africans and indigenous peoples passive participants in forming Latin American society until evidence refuted these erroneous views. Furthermore, the public had assumed that only single Spanish men went to the American unknown until historians challenged this view, and now women’s role is fully recognized in the colonizing enterprise. Additionally, despite the ban on non-Catholics, researchers found many Jews in the Americas, even if the Spanish Inquisition found out and killed almost all of them. In line with revisionist history, my research pioneers in three aspects. It demonstrates that Muslim men and women went to early Spanish America. Also, the Spanish Crown allowed Muslims to legally go to its American colonies. Additionally, the documents substantiate my new findings that Muslims went to sixteenth-century Latin America as complete families. They mostly proceeded out of Spain as the wards or servant-slaves of Spanish settlers after superficially converting to Catholicism. The present study follows two case studies that record Muslim families in early sixteenth-century Spanish America. Paradoxically, their very persecutor—the Spanish Church and its terrible Inquisitorial arm—established their contested belief in Islam.
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Mubarok, Atus Ludin. "Kedudukan Saksi Non Muslim dalam Perkawinan Menurut Peraturan Perundang-Undangan di Indonesia." Mutawasith: Jurnal Hukum Islam 4, no. 1 (July 12, 2021): 42–58. http://dx.doi.org/10.47971/mjhi.v4i1.307.

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In the field, it often happens that a Muslim marries a convert to a Muslim woman with a large non-Muslim family status. In marriage, converts submit non-Muslim witnesses. What is the status of their testimony according to the law. The purpose of this study was to determine the position of non-Muslim witnesses to marriage according to the legislation with a qualitative method, a literature study approach. Source of data in the form of legislation related to family law. It is done by deductive-inductive method. From the discussion, it can be concluded that the Indonesian laws and regulations stipulate that marriage witnesses must be Muslim. A non-Muslim is not accepted as a witness to a marriage. In the case of divorce and reconciliation, the witness's special religious requirements are set. There is an opportunity for non-Muslims to be witnesses in ruj'u and divorce cases. Divorce on the grounds of shiqaq must be heard from witnesses who come from the husband and wife's family. That is, Article 76 of Law no. 7/1989 paragraph (1) still applies to family and close people of husband and wife who are non-Muslims and must provide testimony as witnesses.
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Pilgram, Lisa. "British-Muslim family law and citizenship." Citizenship Studies 16, no. 5-6 (August 2012): 769–82. http://dx.doi.org/10.1080/13621025.2012.698506.

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Huda, Md Nurul. "Activities of Islamic Sharī’ah Council and Muslim Arbitration Tribunal to Apply Islamic Law in England and Wales." Al-Milal: Journal of Religion and Thought 2, no. 2 (December 26, 2020): 1–16. http://dx.doi.org/10.46600/almilal.v2i2.81.

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The UK is a Christian majority country with several minority religious groups like Muslims, Hindus, Jews and Sikhs who have been living there for a long time. All faith groups have their own laws. Likewise, Muslims also have their specific laws called “Sharī’ah law” or “Muslim Family Law”. This paper attempts to represent a prospect of how Islamic law deals with the issues faced by the Muslims in England and Wales. There are many “The Islamic Shari’ah Council (ISC)” and “Muslim Arbitrational Tribunal (MAT) to solve the family concerns in England and Wales, for instance, marriage, child custody, divorce and other issues related to their matrimonial life. These councils play a prime role in implementing Islamic law among Muslims in Britain. Since ISC and MAT play a crucial role in applying Islamic law, it will be the focusing component of the paper. This study examines how ISC and MAT resolve the legal problems of the Muslim families and to which extent sometimes it is allegedly not compatible with England and Wales's domestic legal settings. Moreover, the main aim and object of the paper is to find out the internal functions and the processes of the Islamic Sharī’ah Council and Muslim Arbitration Tribunal in England and Wales
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Muhammad, Ismail, Safrina Ariani, and Muhammad Yusuf. "Balinese Muslim Minority Rights in Education and Islamic Family Law." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (December 26, 2021): 804. http://dx.doi.org/10.22373/sjhk.v5i2.9108.

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Islam came in peace to Bali in the 14th century, initiated by communities from Java, and followed by those from Bugis, Makassar, Lombok, and even Malays and Arabs. Muslims in Bali are a minority group, which only accounts for 10.08% of the total population of Bali. This study aims to examine the rights of the Balinese Muslim minority in education and Islamic family law. This study is empirical legal research that examines the law in relation to problems in society realistically, or a socio-legal study, using a phenomenological approach. Data collection techniques included interview, observation, and literature review. The respondents interviewed were selected purposively from the Regional Office of the Ministry of Religious Affairs, the Mosque Management, the Provincial Council of Ulema, and the local Muslim community. The findings reveal that the rights of Balinese Muslim minority in terms of education, both formal and informal, are displayed through strengthening the family resilience by building the spirit of Islam, carrying out children’s education in an Islamic way by promoting tolerance, and sending children to Islamiceducational institutions such as Taman Pendidikan Al-Qur' an (TPA), Raudhatul Atfhal (RA), pesantrens, and madrasas. Further, Islamic family law is implemented in matters of marriage, divorce, waqf, child guardianship, and joint property under the simple, fast, and low-cost principles carried out by the Office of Religious Affairs, Religious Counselors, and the Religious Courts in Denpasar. It seems that historical bonding is highly fundamental that allows the Muslims and the Balinese people in general to continue to live in harmony and peace to this day.
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Dissertations / Theses on the topic "Muslim Family Law"

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Uddin, Islam. "Muslim family law : British-Bangladeshi Muslim women and divorce in the UK." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/25636/.

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This socio-legal study investigates the phenomenon of Islamic divorce in the UK. The background to the research problem is situated in discussions on Muslim women's rights in topics such as Shariah law, multiculturalism and legal pluralism. These may echo concerns that classical interpretation of Muslim family law (MFL) follows patriarchal practices that discriminate against Muslim women, whilst civil law is committed to gender equality as promoting social progress. The debate regarding the diasporic Muslim communities in Britain focuses on concepts such as multiculturalism and legal pluralism. Critics of MFL argue against policies that accommodate group rights and contend cultures socialise members to their designated status, with oppressive practices hidden in the private and domestic spheres, and specifically in the use of Shariah councils. Proponents, by contrast, argue for religious freedom, among other grounds. Many agree that further empirical research is required on the subject. This study addresses this empirical gap. The central research question asks, 'how do British-Bangladeshi Muslim Women (BBMW) pursue divorce in the UK?' and investigates the choices women made, as well as the role of experts, religion and culture in influencing decisions. It uses a phenomenological-inspired methodology, with data collection involving 27 in-depth interviews with BBMW, 12 interviews with experts, participant observation of Shariah Council hearings, and document analysis. Thematic analysis of data produced findings with conclusions applicable to the British-Bangladeshi Muslim community and to a wider field including legal practitioners and mediators, academics, policy-makers and others. The insights gained reveal the strong influence of religion and culture in establishing norms, dictating the importance of nikah, and in establishing the marriage, whilst the taboo of divorce hindered women from divorcing and affected them moving on, post-divorce. The community avoided professional mediation and viewed family disputes as a private matter. The diversity of Islamic opinions caused further confusion suggesting a need for a specific information reference point for British Muslims. The women displayed a multifaceted approach in dealing with civil and Islamic divorce, and utilised the different systems to their benefit, forming new mechanisms of securing religious divorce without the use of Shariah councils.
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Pilgram, Lisa. "British-Muslim family law as a site of citizenship." Thesis, Open University, 2018. http://oro.open.ac.uk/57593/.

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The Archbishop of Canterbury's speech on 'Civil and Religious Law in England', delivered a decade ago, attracted considerable public and academic attention. In the years that followed a 'Sharia debate' emerged, where traces of (legal) orientalism became especially visible in an essentialist portrayal of 'Sharia' as being in opposition to 'the West'. What was absent in this debate, which was conducted at the abstract level of compatibility-incompatibility, East-West, law-religion, is an analysis of the actual practices of family law of Muslims in contemporary Britain. People marry, divorce, bring up their children and deal with inheritance by resorting to a variety of norms such as Muslim law, English family law and customary law. Drawing on legal pluralism scholarship and elements of Pierre Bourdieu's theory of the field, this thesis investigates the emergence of British-Muslim family law as a site of citizenship. It is based on research focusing on solicitors offering Islamic legal services and advice in the UK and clients of such services. By focusing on the creative capacities of legal professionals as well as clients in navigating between English and Muslim family law, the thesis is an attempt to present an alternative narrative of British-Muslim family law, which may inform a different understanding to what is commonly perceived as 'informal' legal practices threatening the cohesion of citizens in a the nation-state. The thesis argues that private practice in Islamic legal services is a particularly pertinent case for analysis. This is because solicitors' day-to-day practice in dealing with cases in between Muslim and English law challenges the presumed incompatibility of 'Muslim and English' family law, 'the foreign and the native', or 'the oriental and the occidental'.
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Moosa, Ebrahim. "Application of Muslim personal & family law in South Africa : law, ideology and socio-political implications." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/14344.

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What I have coined as 'politics' occur at two levels, namely at the level of the differing political perceptions of Muslims and at the level of how they interact with the modern-state. This study approaches the subject from two angles. The first deals with a community's self-perception in relation to its religious symbols and values. The second involves an understanding of the human reality we experience. Law, ideology, economics and a host of other forces dictate the destinies of people. It is against the backdrop of the above two levels that the implications of the implementation of MPL [Muslim Personal Law] is examined in this thesis. It must be said at the outset that MPL has as yet not been applied in South Africa. The debate regarding its implementation has only begun. This thesis thus looks into the dynamics of this experience. Some aspects of the debate is also based on projections and comparative studies.
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ALQAWASMI, AMAL YOUSEF OMAR. "Muslim Family Law in the Legal Pluralism System in Europe, Justifications and Conflicts." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2022. http://hdl.handle.net/10281/385020.

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Nella rivoluzione silenziosa che i diritti di famiglia stanno attraversando negli ultimi decenni in Europa a seguito delle nuove tendenze socio-culturali, il diritto di famiglia musulmano è stato al centro di particolare attenzione, in quanto la comunità musulmana sta diventando una realtà visibile delle società pluralistiche europee. I dati empirici evidenziano che le disposizioni del diritto di famiglia musulmano vengono applicate in modo non ufficiale, in quanto non accolte all’interno dei sistemi legali europei. Al contempo, vi è l’esigenza di applicare queste disposizioni per la famiglia, in quanto strettamente legate al diritto religioso sia della sfera familiare che dell’identità religiosa. Questa situazione sta generando nuove sfide legali e sociali in Europa in quanto la mancanza di ufficialità ha portato a diritti di famiglia non tutelati e ad incertezze in sede legale. Inoltre, vi è una seria preoccupazione che ciò possa dare luogo all’interno delle società europee a comunità segregate che regolano le questioni riguardanti la famiglia al di fuori del controllo dello Stato. Da qui emergono notevoli responsabilità e problematiche complesse per i sistemi giuridici europei. Questa tesi si propone di discutere le ragioni fondamentali e le reali sfide del diritto di famiglia musulmano in Europa all’interno delle principali tematiche che seguono: in primis, il quadro giuridico del diritto religioso e della famiglia nell’applicazione del codice religioso di famiglia. In secondo luogo, l’applicabilità del Diritto Privato Internazionale nel riconoscimento e implementazione delle disposizioni del diritto di famiglia musulmano in Europa. In terzo luogo, il caso studio dell’applicazione non ufficiale del diritto di famiglia musulmano in Italia, comparato con i risultati di studi effettuati in altri paesi europei. Infine, le principali sfide relative alle questioni del pluralismo legale e dei diritti umani, incluso il quadro giuridico del diritto di famiglia musulmano. Ciò che è principalmente emerso è la complessità della tematica, dove è fondamentale adottare un approccio interdisciplinare a livello socio-legale, per trovare soluzioni concrete nelle società pluralistiche europee attraverso un maggiore coinvolgimento della legge di stato e una migliore comprensione delle sfide che la giurisprudenza e i musulmani affrontano.
Abstract In the silent revolution that family laws in Europe have witnessed over the past decades as a result of new social and cultural tendencies, Muslim family law has been the focus of particular attention since Muslims are becoming a visible part of European pluralistic societies. Empirical data shows that Muslim family provisions are being applied unofficially since there is no official accommodation within the European legal system. At the same time there is a need for these family provisions which are strongly connected with religious rights in family life as well as religious identity. This situation is bringing new legal and social challenges in Europe since the lack of officiality has led to unprotected family rights and legal uncertainty. Moreover, there is deep concern of creating segregated communities within the European societies that regulate their family issues outside the control of the state. All this brings to the scene important responsibilities and challenging issues for the European legal system. This thesis discusses the meaningful justifications and real challenges of Muslim family law in Europe in the following main areas: First, the legal framework of religious and family rights when applying a religious family code. Second, the applicability of International Private Law when recognizing and implementing Muslim family law provisions within Europe. Third, the unofficial Muslim family law applied in Italy, as a study case, in comparison to the results of studies in other European countries. Fourth, the main challenges when addressing and dealing with legal pluralism and human rights concerns, including Muslim family law. The major finding is the complexity of this issue, where an interdisciplinary socio–legal approach is essential in order to find concrete solutions for pluralistic European societies through the greater engagement of state law and a better understanding of the challenges that face the legal system and individual Muslims.
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Sortor, Angela E. "Explanation for the Variation of Women’s Rights Among Moderate Muslim Countries." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc149664/.

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Due to the actions of radicals and extremists, many in the West have come to view Islam as a religion of gender inequality that perpetuates the severe oppression of women. However, there is actually great variation in women’s rights across Muslim countries. This thesis presents a theoretical framework seeking to explain this variation, by examining differences in family law. The theory supposes that variation can be explained by the strategic actions of political leaders. From this theory, I hypothesize that the variations in women’s rights come from the variation in family law, which in large, are due to the existence of groups threatening the power of the political leaders, and the leader’s subsequent understanding of this threat. Using a most similar systems research design, I examine 4 moderate Muslim countries, Turkey, Tunisia, Morocco, and Egypt. Through case study research, I find limited support for the above hypothesis.
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Ibrahim, Noryati Haji. "Divorce related issues : a study of financial settlement under Muslim family law in Brunei." Thesis, SOAS, University of London, 2015. http://eprints.soas.ac.uk/26499/.

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Welchman, Lynn. "Beyond the code Muslim family law and the shariʼa judiciary in the Palestinian West Bank /." The Hague ; London ; Boston : Kluwer Law International, 2000. http://catalogue.bnf.fr/ark:/12148/cb37739801w.

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Krayem, Ghena. "To recognise or not to recognise, that is NOT the question : family law and the Muslim community in Australia." Thesis, Faculty of Law, 2011. http://hdl.handle.net/2123/14973.

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Badareen, Nayel A. "Identity and Authority: Changes in the Process of Debates over the Islamic Marriage Contract among Contemporary Muslim Arab Intellectuals." Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/332830.

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Throughout Islamic history, Islamic schools of law (madhāhib) enjoyed tremendous authority. In addition, traditional religious institutions that have taught the doctrines of the various Islamic schools of law have also wielded similar authority within the Arab-Muslim states. However, Arab-Muslim intellectuals challenged the authority of these madhāhib both from within the madhāhib and from outside of them. As a result, consensus (ijmā`) reached by past jurists of the madhāhib, has also been challenged in favor of a new type of ijtihād known as collective ijtihād. This new method of ijtihād allows professional women to participate in the process of lawmaking alongside men as reforms are made to Islamic family law. As a consequence of this legal process, the authoritarian method of traditional consensus (ijmā`) has been weakened in favor of more inclusive methods which allow for the creation of laws that are more favorable to women. Over the course of the twentieth century there has been a dynamic and ongoing debate within both traditionalist and reformist circles of Arab-Muslim society regarding the topic of marriage. Muslim conversations regarding the marriage contract demonstrate that the debates over family law in general, and the marriage contract in particular, are complex and challenging. The fact that not all Arab-Muslim intellectuals and muftīs share the same opinion regarding the legal age of marriage for women, the role of the marriage guardian (walī) in marriage, or the right of women to conduct their own marriages, for example, illustrates this point. Even individuals from within the same Islamist party have vastly differing opinions. While some argue for the preservation of the Islamic tradition by the continued restriction of a wife's role in her marriage, others want to grant women broader agency in some aspects of the marriage contract. All intellectuals, traditionalists, Salafis, and reformists, however, draw on past Islamic authority--the Qur'anic text, the Sunna of the Prophet, and past jurists' opinions--in order to legitimize their argument in an effort to preserve the identity of Muslim society and its core foundation, the Muslim family. Chapter one of this dissertation introduces the origins of Muslim jurists' opinions and rulings in Islamic jurisprudence (fiqh). While the chapter outlines the opinions of the majority of jurists regarding the age of puberty (bulūgh) for men and women, the age of financial competency (rushd), and the legal age of marriage, it also illustrates the opinions of minority jurists who reject the marriage of minors outright. Chapter two demonstrates the opinions of numerous Arab-Muslim intellectuals, as well as the codification of some of the Arab-Muslim states' Personal Status Laws (PSLs), and the debates among intellectuals along with the evidence they cite to justify their opinions. Chapters three and four are concerned specifically with debates among Moroccan intellectuals. They also include a discussion of the history of debate over the Moroccan Mudawwana from its initial publication in 1957 through the present day. The chapters discuss the opinions of Moroccan intellectuals regarding some of the Articles of the Mudawwana and show the evidence presented by each side both for and against reforming the Mudawwana. Chapters three and four also present the opinions of intellectuals voiced during personal interviews I conducted in 2013. These interviews show how complex the task of compartmentalizing the various Arab-Muslim intellectuals' opinions may be when seeking to label them either traditionalist or reformist with respect to their views on the rights of women in marriage.
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Cusairi, Rafidah Binti Mohamad. "The application of Islamic Shari'ah to the Muslim minority living in the UK : a comparative study on family mediation between English law and faith-based med-arb at Shari'ah councils." Thesis, Glasgow Caledonian University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636816.

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The thesis aims to explore the resolution of family disputes among the Muslim community in the UK. It examines in particular the application of faith-based med arb currently applied at Muslim religious bodies, Shari'ah Councils and the mediation provided by state mediation bodies under English law. To achieve this, the English statutory provisions, rules and regulations with regard to mediation are analysed. A particular focus is paid to government efforts and judiciary approaches towards encouraging the use of ADR (Alternative Dispute Resolution) methods to resolve disputes and achieve mutual agreement following a divorce. Selected Shari'ah Councils were visited during fieldwork to investigate and observe their operation, the procedure of the issuance of religious divorce and the application of med-arb in the process. This study is therefore conducted based on and with reference to the Islamic law method of med-arb (tahkim).
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Books on the topic "Muslim Family Law"

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J, DeLong-Bas Natana, ed. Women in Muslim family law. 2nd ed. Syracuse, N.Y: Syracuse University Press, 2001.

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Pakistan. Manual of Muslim Family Law. [Fort Abbas]: Lawvision, 2008.

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Halim, Abdul. Muslim family laws: With Muslim family laws ordinance and rules ... 3rd ed. Lahore: P.L.D. Publishers, 1988.

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Hussain, Malik Fazal. Muslim family law in the United Kingdom. East West Publications: Coventry, 1994.

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Council of Islamic Ideology (Pakistan). Report on Muslim family laws: Riporṭ, Muslim ʻāʼilī qavānīn. 2nd ed. Islamabad: Council of Islamic Ideology, Govt. of Pakistan, 1993.

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Coulson, Noel J. Succession in the Muslim family. Cambridge: Cambridge University Press, 2008.

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Abu-Odeh, Lama. Modernizing muslim family law: The case of Egypt. Toronto: Faculty of Law, University of Toronto, 2001.

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Regional Workshop on Islamic Family Law and Justice for Muslim Women (2001 Kuala Lumpur, Malaysia). Islamic family law and justice for Muslim women. Edited by Noriani Nik Badli Shah, Nik. Petaling Jaya, Selangor: Sisters in Islam, 2003.

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Ambali, M. A. The practice of Muslim family law in Nigeria. Kongo, Zaria (Nigeria): Tamaza Pub., 1998.

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Bangladesh. The Muslim Family Laws Ordinance, 1961. Dhaka: Palak Publishers, 1987.

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Book chapters on the topic "Muslim Family Law"

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Nielsen, Jørgen S. "Muslim Family Law in Europe." In Towards a European Islam, 79–88. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230379626_7.

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Bano, Samia. "Sharia Councils and Muslim Family Law." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 95–127. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-6.

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Pilgram, Lisa. "Law, Orientalism, and Citizenship: British-Muslim Family Law." In Citizenship after Orientalism, 166–86. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137479501_9.

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Manea, Elham. "Women and Shari'a Law." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 27–59. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-3.

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Foblets, Marie-Claire S. E. G. "Family Disputes Involving Muslim Women in Contemporary Europe: Immigrant Women Caught between Islamic Family Law and Women’s Rights." In Religious Fundamentalisms and the Human Rights of Women, 167–78. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_15.

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Widiani, Desti, and Dwiky Bagas Setyawan. "Polygamy in Islamic Family Law in Indonesia (Comparative Study on Law Number 1 of 1974 and the Compilation of Islamic Law)." In Proceedings of the 1st International Seminar on Sharia, Law and Muslim Society (ISSLAMS 2022), 98–107. Paris: Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-81-7_12.

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Probert, Rebecca. "Religious-Only Marriages in England and Wales." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 11–26. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-2.

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Uddin, Islam. "Shariah Councils in the UK." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 60–77. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-4.

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Ghauri, Naheed. "Domestic Abuse." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 78–94. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-5.

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Bano, Samia. "Introduction." In The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 1–10. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-1.

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Conference papers on the topic "Muslim Family Law"

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Hermanto, Agus, Rudi Santoso, and A. Kumedi Ja’far. "Family Planning Program and its Impacts to Women’s Health According to the Perspective of Islamic Law." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.053.

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Adhha, Nurul. "The Human Rights and Women in the Context of Interfaith Marriage and Inheritance: A Comparative Analysis of Family Law in Muslim Countries." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009921109640971.

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Cantori, Louis J. "FETHULLAH GÜLEN: KEMALIST AND ISLAMIC REPUBLICANISM AND THE TURKISH DEMOCRATIC FUTURE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xgns5949.

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Abstract:
To put it bluntly, the claim that liberal democracy is a universal concept is false. Its prerequi- sites of individualism, equality, secularism, pluralism etc. have a minority status in the world. On the other hand, what can be termed Islamic conservatism does apply to Islamic societies: 1) the past incorporates within it the revelations of God as expressed in the Qur’an as the spiritual centre of gravity; 2) community and family take precedence over the individual and 3) the goal of society is the enjoining of that which is good and the prohibition of that which is evil. Islamic conservatism can also be analytically attached to republicanism as an alterna- tive to democracy. Referred to here is the republicanism of ancient Rome which argues for (a) the limitation of the powers of a strong and benevolent and moral state, (b) an elite pledged to serve the public good (maslahah), (c) a citizenry also pledged to serve society, and (d) an embedded law respected and upheld by all. Kemalism in contemporary Turkey represents the principles of republicanism as formulated in the famous ‘Six Arrows’, which centred more on the need for a strong centralised state than on the obligations of the state to its citizens. If measured against the four criteria of the ancient Roman republican ideal, the Turkish state clearly falls far short. By contrast, this paper argues, the Gülen movement does, rather remarkably, meet those high standards. As a consequence, there are present in Turkey today, two interacting modes of republicanism that are increasingly beginning to overlap with and resemble one another.
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Barzó, Tímea. "Special Provisions on the Property for Business Purposes in Family Law." In MultiScience - XXXI. microCAD International Multidisciplinary Scientific Conference. University of Miskolc, 2017. http://dx.doi.org/10.26649/musci.2017.090.

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Maleha, Nova, Bagus Setiawan, Chandra Satria, and Intan Junitasari. "The Influence of Price and Family Welfare on the Practice of Buying and Selling Palm Oil in Islam (Case Study) in Sidomulyo Village, Muara Lakit District, Musi Rawas Regency." In Proceedings of The International Conference on Environmental and Technology of Law, Business and Education on Post Covid 19, ICETLAWBE 2020, 26 September 2020, Bandar Lampung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-9-2020.2302649.

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