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Books on the topic 'Islamic legal system'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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1

Ahmad, Sharifah Suhana. Malaysian legal system. 2nd ed. Kelana Jaya, Selangor Darul Ehsan: Malayan Law Journal Sdn. Bhd., 2007.

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2

Ahmad, Sharifah Suhana. Malaysian legal system. Kuala Lumpur: Malayan Law Journal Sdn. Bhd., 1999.

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3

Orire, Abdulkadir. Shari'a: A misunderstood legal system. Zaria [Nigeria]: Sankore Educational Publishers, 2007.

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4

Islamic legal orthodoxy: Twelver Shiite responses to the Sunni legal system. Salt Lake City: University of Utah Press, 1998.

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5

Islamic law and legal system: Studies of Saudi Arabia. Leiden: Brill, 2000.

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6

Nielsen, Jørgen S., and Rubya Mehdi. Embedding Mahr (Islamic Dower) in the European legal system. Copenhagen, Denmark: DJØF Pub., 2011.

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7

Embedding Mahr (Islamic Dower) in the European legal system. Copenhagen, Denmark: DJØF Pub., 2011.

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8

Muslehuddin, Mohammad. Philosophy of Islamic law and the orientalists: (a comparative study of Islamic legal system). 3rd ed. Lahore: Islamic Publications, 1994.

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9

Khan, Suhrab Aslam. Islamic legal system for an ascendant social order: Methodology of reorganization. Rawalpindi: Ferozsons, 1996.

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10

Uthman, Mohammed Bello. Safeguarding women's rights under the sharia criminal justice system. Lagos, Nigeria: Gender and Development Action, 2004.

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11

Kodikara, Chulani. A review of the Quazi court system in Sri Lanka. Colombo: Centre for the Study of Human Rights, 2010.

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12

1948-, Amin S. H., ed. Legal and political structure of an Islamic state: Implications for Iran and Pakistan. Glasgow: Royston, 1986.

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13

Marsoof, Saleem. The Quazi court system in Sri Lanka and its impact on Muslim women. Colombo: Muslim Women's Research and Action Forum, 2001.

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14

Baitulmal in the fara'id system: Rethink and revise. Singapore: HTHT Advisory Services Pte Ltd, 2014.

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15

Mariani, Nicola. World legal systems. Montréal: Wilson & Lafleur, 2000.

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16

Inc, ebrary, ed. Sharia incorporated: A comparative overview of the legal systems of twelve Muslim countries in past and present. Leiden: Leiden University Press, 2010.

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17

Buskens, Léon. Islamitisch recht en familiebetrekkingen in Marokko. Amsterdam: Bulaaq, 1999.

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18

Sharia and national law: Comparing the legal systems of twelve Islamic countries. Cairo: The American University in Cairo Press, 2010.

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19

Sfeir, George N. Arab states: The place of Islamic law in modern Arab legal systems. [Washington, D.C: Law Library of Congress, 1999.

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20

Samdan, Ahmad. Arab private international law and contract's conflict rules: A comparative study on principles of Islamic and civil legal systems. [Kuwait]: Jāmiʻat al-Kuwayt, 1986.

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21

Samdan, Ahmad. Contracts' conflict rules in Arab private international law: A comparative study on principles of Islamic and civil legal systems. [United States?]: S.n., 1986.

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22

Egamberdiev, Eduard. Legal basis of divorce in the Republic of Uzbekistan. ru: INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1862596.

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The monograph examines the concepts of family, marriage, divorce, termination of marriage, annulment of marriage, the procedure for divorce in the Republic of Uzbekistan (judicial procedure and dissolution of marriage in the registry office), analyzes the reasons for divorce. A sociological study is being conducted — a survey of judges of the Republic of Uzbekistan in civil cases. In addition, the history of the development and formation of divorce legislation in Uzbekistan since the spread of the religions of Zoroastrianism, Islam, during the period of being part of the former USSR, during the years of independence; the legal nature of the institution of divorce and its place in the system of termination of marriage; the procedure and grounds for divorce in the registry office with the mutual consent of the spouses or upon application one of the spouses; the procedure and grounds for the dissolution of marriage in court; problems arising during the dissolution of marriage related to the material interest of the parties and the determination of the future fate of the children. It is intended for students, researchers, teachers of law schools, as well as for a wide range of readers.
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23

Çarkoğlu, Ali. Turkish democracy today: Elections, protest and stability in an Islamic society. London: I.B, Tauris, 2007.

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24

Çarkoğlu, Ali. Turkish democracy today: Elections, protest and stability in an Islamic society. London: I.B, Tauris, 2007.

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25

Publications, USA International Business. Islamic Legal System (Sharia) Handbook. Intl Business Pubns USA, 2006.

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26

Stewart, Devin J. Islamic Legal Orthodoxy: Twelver Shiite Responses to the Sunni Legal System. University of Utah Press, 2007.

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27

Mohamed Naim, Asmadi, Mohamad Yazid Isa, and Mohd Liki Hamid. Islamic finance: legal frameworks, practices and shariah criteria review. UUM Press, 2020. http://dx.doi.org/10.32890/9789672210924.

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The book provides comprehensive compilation on Islamic legal documents related to Islamic financial system consists of legal statutes, frameworks, guidelines, circulars and internal compliant manual covering Islamic banking, takaful and Islamic capital markets. Brief description of those documents are laid down to assist non-legal background readers in having comprehensive view of Islamic finance legal system.Few special focuses are done to Shariah screening methodologies for stocks, Islamic fund and real estate with special review on few sukuk issuances as to familiarize reader with the principle terms and conditions (PTC) of the sukuk. Islamic finance is not just a system but it is a way to achieve the spirit of Shariah i.e. maqasid Shariah in providing prosperity to the society in blessing ways avoiding all prohibited elements as stated in Islamic law.
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28

Policy, Center for Security. Shariah in American Courts: The Expanding Incursion of Islamic Law in the U.S. Legal System. Center for Security Policy, 2014.

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29

Adab al-Qadi (Islamic Legal and Judicial System) of Imam Khassaf, commwentary by al-Sadr al-Shahid. Kazi Publications, Lahore (Pakistan), 1999.

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30

Role of Islam in the Legal System of Pakistan (London-Leiden Series on Law, Administration and Development). Martinus Nijhoff, 2005.

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31

Powell, Emilia Justyna. Islamic Law and International Law. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190064631.001.0001.

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Islamic Law and International Law is a comprehensive examination of differences and similarities between the Islamic legal tradition and international law, especially in the context of dispute settlement. Sharia embraces a unique logic and culture of justice—based on nonconfrontational dispute resolution—as taught by the Quran and the Prophet Muhammad. This book explains how the creeds of Islamic dispute resolution shape the Islamic milieu’s views of international law. Is the Islamic legal tradition ab initio incompatible with international law, and how do states of the Islamic milieu view international courts, mediation, and arbitration? Islamic law constitutes an important part of the domestic legal system in many states of the Islamic milieu—Islamic law states—displacing secular law in state governance and affecting these states’ contemporary international dealings. The book analyzes constitutional and sub-constitutional laws in Islamic law states. The answer to the “Islamic law–international law nexus puzzle” lies in the diversity of how secular laws and religious laws fuse in domestic legal systems across the Islamic milieu. These states are not Islamic to the same degree or in the same way. Thus, different international conflict management methods appeal to different states, depending on each one’s domestic legal system. The main claim of the book is that in many instances the Islamic legal tradition points in one direction while Western-based, secularized international law points in another direction. This conflict is partially softened by the reality that the Islamic legal tradition itself has elements fundamentally compatible with modern international law.
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32

Maurits H. Van Den Boogert. Capitulations And The Ottoman Legal System: Qadis,consuls And Beraths In The 18th Century (Studies in Islamic Law and Society) (Studies in Islamic Law and Society). Brill Academic Pub, 2005.

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33

Baderin, Mashood A. Islamic Law: A Very Short Introduction. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780199665594.001.0001.

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Islamic Law: A Very Short Introduction examines the evolution, nature, and theory of Islamic law, incorporating both classical and modern scholarly perspectives. Islamic law is one of the world’s major legal systems, yet it is often misunderstood, particularly in the West. It is applicable in different forms as part of state law in countries across the Middle East, Asia, and Africa, and has a strong influence on Muslim communities throughout the Western world. This VSI traces the history of Islamic jurisprudence. It covers its scope—including family law, inheritance law, financial law, penal law, and international law—and its practice, providing an overview of this key legal system.
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34

Hassan, Farooq. Legal Systems of the Islamic Countries. Oceana Pubns, 1993.

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35

Hassan, Farooq. Legal Systems of the Islamic Countries. Oceana Pubns, 1993.

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36

Widdig, Vincent, ed. Kulturgüterschutz im System der Vereinten Nationen. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783845296166.

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The images of the destroyed Buddha statues of Bamiyan, of the ancient city of Palmyra lying in ruins, and of destroyed World Heritage sites in Timbuktu have received much attention from the international public. At the same time, these cases also reflect a new dimension in the conduct of armed hostilities today, which is increasingly aimed at destroying cultural identities or heritage. Therefore, in addition to the issue of preserving the world's cultural heritage, especially in the context of human rights protection and international humanitarian law, the protection of cultural property is seen as an increasingly important task for the United Nations and its institutions. Pieces of Art, significant written documents, memorials, and places of worship are deliberately destroyed in conflicts by armed or terrorist groups, such as the so-called Islamic State, as they represent core elements of cultural identity. The increasing number of reports on the loss of priceless cultural assets in Syria, Iraq and Mali exemplify this. Increasingly, violent non-state actors are deliberately using the destruction of cultural property as a means of warfare and even "ethnic cleansing." For the international community, this makes the protection of cultural property in armed conflicts and in the field of restoring statehood at the same time increasingly significant. The preservation of this global human memory is one of the greatest challenges of modern social, political, and legal discourses. Although the use of the destruction of cultural property to divide societies, even to erase a collective memory or destroy social structures, has long been part of warfare, this aspect has been insufficiently considered by the media public and especially in academic discourse. With contributions by Frederik Becker, Dr. Manuel Brunner, Paul Fabel, Dr. Martin Gerner, Dario Haux, Ruth Lechner, Prof. Dr. Antionette Maget Dominicé and Vincent Widdig.
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37

Bowen, John R. Gender, Islam, and Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829591.003.0013.

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This chapter considers arguments about Islam and women’s welfare, and, at greater length, how legal systems with Islamic elements treat women, focusing on how women fare in Islamic family courts. Key methodological issues include how to focus on real-world views and practices rather than only texts, disentangle the effects of patriarchal regional cultures from the effects of Islamic law, and compare the gendered effects of Islamic court practices with local alternatives. The Islamic legal tradition features both a broadly shared set of texts and traditions and a wide array of interpretations and practices. From the very beginning of Islam, rulers and judges developed new ways of applying the traditions to changing situations. Many of these new applications involved ways to grant women greater autonomy. The chapter looks in greater detail at three countries—Tunisia, Indonesia, and Iran—to detect probable mechanisms shaping women’s access to divorce and to property.
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38

Eckhard, Breitinger, ed. African and western legal systems in contact. Bayreuth, W. Germany: Bayreuth University, 1989.

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39

Silvio, Ferrari, and Bradney Anthony, eds. Islam and European legal systems. Aldershot, Hants, England: Ashgate/Dartmouth, 2000.

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40

Ferrari, Silvio, and Anthony Bradney. Islam and European Legal Systems. Taylor & Francis Group, 2023.

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41

Ferrari, Silvio, and Anthony Bradney. Islam and European Legal Systems. Taylor & Francis Group, 2023.

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42

Ferrari, Silvio, and Anthony Bradney. Islam and European Legal Systems. Taylor & Francis Group, 2023.

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43

Ferrari, Silvio, and Anthony Bradney. Islam and European Legal Systems. Taylor & Francis Group, 2023.

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44

Ferrari, Silvio, and Anthony Bradney. Islam and European Legal Systems. Taylor & Francis Group, 2023.

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45

Takim, Liyakat. Shi'ism Revisited. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197606575.001.0001.

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Contemporary Muslims face the challenge of how a legal system that was formulated in the classical period of Islam can respond to the multitudinous challenges that present-day Muslims encounter. Is there a need for reformation in Islam? If so, where should it begin and in which direction should it proceed? Addressing this gap in Western scholarship, and contributing to the ongoing debate in Islamic scholarship, Shi‘ism Revisited: Ijtihad and Reformation in Contemporary Times (1) explores how modernity has impinged on the classical formulation of Islamic law, and (2) analyzes how Shi‘i jurists have responded to the intersection of shari’a (Islamic law) and modernity. The study is original and groundbreaking in that it seeks to tackle issues such as how Islamic law is being revised by Shi‘i scholars on cases such as human rights, gender equality, the rights of non-Muslim minorities, and reconfiguring the rational and moral basis of Islamic law. Such questions have required scholars to apply ijtihad (independent reasoning) in providing solutions to the pressing questions in the religious and social fields. By examining the principles and application of Islamic legal theory (usul al-fiqh) and reformation in Shi‘ism, as well as the current discourse on juristic hermeneutics and the basis of a new ijtihad, this research addresses topics that have attracted much public attention. Since such issues have been largely neglected by Western scholarship, this book provides a unique analysis of ijtihad and reformation in the Shi‘i world.
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46

Van Engeland, Anicée. “Be Karbala Miravim!”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199379774.003.0010.

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This chapter considers the extent to which Islamic governance can integrate international humanitarian law (IHL) into its own legal system by examining the case of Iran. It addresses the consequences of the emergence of an Islamic-universal hybrid legal system. The stakes are high because IHL’s efficiency and necessity have been questioned: The existence of the Iranian hybrid system of law can be perceived as a threat by scholars arguing that international law is at risk of fragmentation due to the variety of domestic and regional approaches to fundamental legal standards. The importance of those stakes is illustrated by the Iran-Iraq War: The process of mixing a universal secular legal system with a religious domestic law occurred at a crucial time when Iran was at war with Iraq, with clear effects on the protection of civilians and the conduct of hostilities.
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47

Otto, Jan Michiel. Sharia Incorporated: A Comparative Overview of the Legal Systems of Twelve Muslim Countries in Past and Present. Amsterdam University Press, 2010.

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48

Samour, Nahed. From Imperial to Dissident. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0012.

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This chapter argues that contexts and interpretations of Islamic International Law have shifted from imperial to dissident, and that the imperial-dissident divide is a necessary frame for assessing Islamic international law as a legal system today. Core legal concepts of territorial acquisition through conquest were elaborated at a time that laid the foundations for Islamic Empires. Importantly, the laws of territorial conquest were linked to the laws of property, taxation and trusts, which were key in keeping conquered territory divided or united. Conceptional interpretations shifted from the imperial to the dissident when territory was not to be acquired but later on defended against conflicting legal orders permitting foreign domination. This historic, paradigmatic shift from a law with a formerly imperial character to law as dissent might explain some of the existing dissonances within Islamic International law as well as between Islamic international law and prevailing understandings of international law.
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49

Gade, Anna M. Islam. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0003.

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In the Islamic sciences, the most authoritative sources for Muslim thought and practice are the text of the Qur'an, the normative model of the Prophet Muhammad, and interrelated frameworks of jurisprudence and ethics. These have been applied, studied, and adopted by Muslims since the earliest development of the religious sciences in Islam. Each of these types of sources highlights emotions as a means of access to an ethical ideal. In both the ritual and social-transactional “branches” of Islamic law, the sunnah is the most authoritative guide for normative conduct after the Qur'an. This is the model of the Prophet Muhammad, and it is a legal as well as a pious category. It is known through hadith reports, which relate the expressive behavior of the Prophet in the form of his sayings, actions, and tacit approval or disapproval. Islamic ethics provides emotional comportment with added normative characteristics. This article examines emotion in Islam, focusing on the cultivation and expression of sentiment, aesthetics, and affect and performance in global systems.
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50

Foroud, Shirvani. Part 3 Institutional Control of Constitutionalism, 3.4 A Different Approach to the Control of Constitutionalism: Iran’s Guardian Council. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:osobl/9780199759880.003.0016.

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This chapter focuses on the role of the Guardian Council, an institution recognized as one of the main pillars of the Islamic government in Iran. Its religious-theoretical fundaments can be found in the doctrine of the Islamic state, the enforcement of the Islamic law, and the supervisory function of the clerical jurists. Under constitutional law, the task of the Guardian Council follows from the general rule in Art. 4 of the Iranian Constitution, which defines the Islamization of the legal system as a leading principle. In practice, the Council has often acted as an instance defending the status quo and has blocked the initiatives of a reform-minded parliament.
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