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Автор: Grafiati
Опубліковано: 26 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Muslim women (Islamic law)"

1

Salaymeh, Lena. "Imperialist Feminism and Islamic Law." Hawwa 17, no. 2-3 (October 23, 2019): 97–134. http://dx.doi.org/10.1163/15692086-12341354.

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Abstract This article presents three arguments about defects in imperialist feminism. First, I show that imperialist feminists engage in decontextualized comparisons: they consistently compare Western women to the Muslimwoman, without comparing Muslim men and women or comparing non-Muslim men and women. These inconsistent comparisons are the source of significant misrepresentations of Muslim women. Second, I propose that imperialist feminists view Muslim women through the heteronormative male gaze. That is, when imperialist feminists assess Muslim women’s practices, they implement the normative assumptions of heterosexual males in the West. Third, I argue that imperialist feminists incorrectly presume that Western women enjoy full autonomy or fail to recognize that women everywhere do not enjoy full autonomy. I present medieval Islamic legal ideas about a wife’s right to sexual fulfillment as evidence that the liberal myth of autonomy is not translatable to orthodox Islamic jurisprudence.
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2

Ahangar, Mohd Altaf Hussain. "Succession Rights of Muslim Women in the Modern World: An Analytical Appraisal." Arab Law Quarterly 28, no. 2 (July 10, 2014): 111–35. http://dx.doi.org/10.1163/15730255-12341275.

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Islam allows women the right to succession on the principle of a double share to a man and a single share to a woman. This principle is in reality an improvement on the operating law even in the 19th century wherein women were totally excluded from succession. Presently all Muslims are not governed by a uniform succession law. There are Muslim countries where the Shari‛ah is followed in theory while in reality a woman is excluded from inheritance. There are Muslim countries where Muslim women are allowed equal succession rights with men. Most non-Muslim countries have a uniform law of succession for all its citizens. This article addresses the question as to whether the modern law operating particularly in non-Muslim countries in comparison to Islamic law does better justice to nearer female heirs.
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3

Hidayat, M. Taufiq, Ali Nu'man, Ashabul Yamin, Hafidh Hafidh, and Kasuwi Saiban. "Hukum Islam dan Hukum di Indonesia tentang Pernikahan Beda Agama." ARZUSIN 3, no. 1 (February 1, 2023): 11–27. http://dx.doi.org/10.58578/arzusin.v3i1.822.

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This research aims to examine the perspective of Islamic law regarding interfaith marriage. The method used is qualitative, with a comparative approach. In the study of Islamic law, interfaith marriages are classified into three categories: marriages between Muslim men and polytheistic women; Muslim man's marriage to ahlulkitab woman; and the marriage of Muslim women to non-Muslim men. Regulatively, interfaith marriages in Indonesia do not have legal force, because Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law as positive law has prohibited interfaith marriages. Therefore, the Office of Religious Affairs and the Civil Registry will not carry out administrative records of interfaith marriages.
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4

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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5

Tahiri, Halima. "Interfaith marriage in Islam: a feminist approach toward the Qu'ranic ethics of Islamic marriage." iQual. Revista de Género e Igualdad, no. 7 (February 21, 2024): 85–103. http://dx.doi.org/10.6018/iqual.564761.

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According to Islamic law regardless of the school of thought, intermarriage is prohibited, except in the case of a Muslim man marrying a scriptural woman (Kitabiya). A Muslim woman may not marry a non-Muslim man, while a Muslim man may marry a non-Muslim woman (people of the book, including Christianity and Judaism). For Muslim scholars, there is a room for exception in which Muslim women may marry non-Muslim men, and this exception can occur only under one condition: the convergence of non-Muslim men into Islam. However, Feminist scholars and thinkers such as Asma Barlas 2002, Asma Lamrabat 2016, and Amina Wadud 1999 argued that these rules seem more restrictive to both Muslim women and non-Muslim men who wish to marry, and that the arguments used by Muslim thinkers and often adopted and followed by ordinary Muslims to justify the continued acceptance of these rules are incompatible with women’s rights and freedom. For them, Muslim women should have a marital choice similar to their Muslim male counterparts. The goal of this research paper is to critically discuss the sources from which this rule is derived, and the process through which it is interpreted by feminist thinkers and Muslim scholars.
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6

Saepullah, Usep. "The Inter-Religious Marriage in Islamic and Indonesian Law Perspective." Jurnal Ilmiah Peuradeun 7, no. 1 (January 30, 2019): 43. http://dx.doi.org/10.26811/peuradeun.v7i1.317.

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The phenomenon of inter-religious marriage is problematic, controversial, and resulted debate among Muslim and non-Muslim relationship in Indonesia. It also not only becomes the social conflict among Muslim and non-Muslim couples, but also pro and contra among the others such as family and society. In the classical Islamic marriage law discourse (fiqh al-munakahat), there are two kinds of inter-religious marriage, namely marriage between Muslim men with non-Muslim women and marriage between non-Muslim men with Muslim women. Some Muslim scholars said that Muslim men allowed marrying non-Muslim women and non-Muslim men prohibited marrying Muslim women, which the reason is based on the concept of polytheists and the group of experts (Kitabiyyah). In contrast, some Muslim scholars in Indonesia rejected inter-religious marriage based on the reason that it has been changed and regulated under Marriage Law Number 1 of 1974 and President Regulation Number 1 of 1991 on Islamic Law Compilation. One the one hand, the phenomenon of inter-religious marriage is an interesting phenomenon in the society and on the other hand it will become the legal implication to the inheritance and children care rights in Islamic and Indonesian law perspective. Therefore, the aim of this paper is to examine comprehensively about the legal status of inter-religious marriage in Islamic and Indonesian law perspective, including its legal implication to the inheritance and children care rights.
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7

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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8

Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islamic Social Sciences 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajiss.v29i3.321.

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The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either their hair or face, the common law and statute do not prescribe or proscribe any form of dress for Australians. The call by some Muslims, such as in the Sayed Case, for the imposition of limits on Muslim dress, employs the scholarship of foreign Muslims who they support. This paper calls for the rejection of such prescriptive formulations of both Australian law and the local expressions of Islamic law. Others such as Katherine Bullock, an Australia Muslim academic, support women’s choice in the broadest terms ‒ and this paper supports the primary sources of Islam, the traditional Islamic scholarship, and is deeply acculurated in the Australian ethic of personality autonomy and choice for all, including Muslims women. While they are both independent works, both Bullock’s work and the common law as articulated by the judge in the Sayed Case are strongly supportive of allowing women the choice of covering themselves. This paper contends that Australian common law, as confirmed in the Sayed Case, is reflective of a broader Muslim consensus and should be retained as the status quo.
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Wood, Asmi John. "The Position of the Niqab (the Face Veil) in Australia under Australian and Islamic Laws." American Journal of Islam and Society 29, no. 3 (July 1, 2012): 106–51. http://dx.doi.org/10.35632/ajis.v29i3.321.

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Анотація:
The Sayed Case in the District Court of Western Australia required the court to decide on the issue of a witness in niqab. The defendant, in this case a Muslim man, said that a prosecution witness wearing niqab created a disadvantage for the defense and wanted her to provide her testimony without a face veil. While this is a narrow characterization of the issue for the court, the case sparked much controversy including calls for the government to regulate forms of Muslim women’s dress as was the case in France and Belgium. At present, while many Muslim women in Australia do not cover either their hair or face, the common law and statute do not prescribe or proscribe any form of dress for Australians. The call by some Muslims, such as in the Sayed Case, for the imposition of limits on Muslim dress, employs the scholarship of foreign Muslims who they support. This paper calls for the rejection of such prescriptive formulations of both Australian law and the local expressions of Islamic law. Others such as Katherine Bullock, an Australia Muslim academic, support women’s choice in the broadest terms ‒ and this paper supports the primary sources of Islam, the traditional Islamic scholarship, and is deeply acculurated in the Australian ethic of personality autonomy and choice for all, including Muslims women. While they are both independent works, both Bullock’s work and the common law as articulated by the judge in the Sayed Case are strongly supportive of allowing women the choice of covering themselves. This paper contends that Australian common law, as confirmed in the Sayed Case, is reflective of a broader Muslim consensus and should be retained as the status quo.
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10

Maulana, Achmad Bilal, and Muh Jufri Ahmad. "TINJAUAN HUKUM ISLAM DAN HUKUM POSITIF TERHADAP PERKAWINAN BEDA AGAMA." Bureaucracy Journal : Indonesia Journal of Law and Social-Political Governance 2, no. 3 (December 7, 2022): 1068–88. http://dx.doi.org/10.53363/bureau.v2i3.82.

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This writing aims to examine the similarities and differences between Islamic legal perspectives and positive legal perspectives on marriage problems of different religions or beliefs. The method used is qualitative, with a comparative approach. Literature study or literature study, which contains studies of relevant theories with interfaith marriage problems. This writing is normative formal juridical and also includes descriptive research, in studying Islamic principles, interfaith marriages are divided into three parts: marriage between Muslim men and girls who are not Muslim (Non-Muslim), marriage between Muslim men and women. Kitab, and the marriage of Muslim women to women. Men who are not Muslim (Non-Muslim). From a regulatory perspective, law enforcement is not strengthened in Indonesia, therefore Law Number 1 of 1974 concerning Marriage and Compilation of Islamic Law (KHI) is a constitutional law that prohibits other marriages. Therefore, the Office of Religious Affairs (KUA) and Marriage at the Civil Office (KCS) does not want to carry out different marriage administration data collection.
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Дисертації з теми "Muslim women (Islamic law)"

1

Deutsch, Karin Anne. "Muslim women in colonial North India circa 1920-1947 : politics, law and community identity." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/229605.

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This dissertation explores the relationship between gender and Muslim community identity in late colonial India. It pursues two broad themes. The first of these is the way in which gender issues were used symbolically by Muslim religious and political leaders to give substance to a community identity based largely on religious and cultural ideals in the three decades prior to independence. The second is the activities of elite Muslim women in social reform organisations and their entry into politics. Most of the recent literature on the development of a distinct Muslim identity during this period focuses entirely on politics and thus on relatively short-term factors leading to Partition. However, gender makes us look again at the longer term, especially the way in which it gave substance to the imagining of an all- India Muslim identity. I examine the various constructions and stereotypes of the Muslim woman and the ways in which she was seen as being in need of special protection in the political sphere while being in an advantageous position with regard to Muslim personal law. Of particular importance here are the discourse on purdah, which had become communalised during this period even as purdah practices were changing, and the ways in which Islamic law became considered as a 'sacred site' for Muslims in the late colonial period. I argue that the focus on gender issues by certain political and religious leaders was a 'universalising' factor: while it was difficult to portray all Indian Muslims as constituting a definitive and united group, all Indian Muslim women could be depicted as being alike, with the same interests and problems. These tendencies were strengthened by the Indian Muslim awareness of a wider Muslim community. In terms of practice, I examine women's entry into the political sphere, as well as their relationship with national women's organisations. I show that women were not passive onlookers to the debates on gender, but contributed to them, although their interest was more on improving women's rights than on formulating community identities. The dissertation examines women's conflicting identities as women and as Muslims, particularly as the initial unity among women on social reform issues was eroded due to communal antagonism in the realm of politics. The focus of the dissertation will be on the public sphere, which is where one can best examine the interactions between men and women, Hindus and Muslims, and Indian and British representatives. Given the diversity of the Indian Muslim experience, I concentrate on and give examples primarily from the United Provinces, but owing to wider connections between women I also look at other north Indian examples.
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2

Moolla, Mohammed. "The imperative to implement Muslim personal law in South Africa." University of Western Cape, 2021. http://hdl.handle.net/11394/8358.

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Magister Legum - LLM
It has been more than 25 years since the Interim Constitution came into effect and a Bill of Rights was introduced. Yet Muslim Personal Law ( still has no lega l recognition in South Africa. This the sis investigates how this causes serious problems for Muslim women who suffer grave injustices upo n divorce due to the non recognition and non regulati on of Muslim marriages It highlights t he State refus al to enact legislation despite the dicta and obiter comments from the courts spanning more than two decad es enjoining the state to effect legislation to achieve this purpose. South African law is still fundamentally lacking in the recognition of the rights of parties to marriages contracted only in terms of M PL . For couples married in accordance with civil law, marriages and divorces are dealt with under the relevant statutes, namely the Marriage Act 25 of 1961, t he Civil Union Act 17 of 2006 and the Divorce Act 70 of 1979. No provision has been made in statu tor y law for MP L . Previously the courts have held that this was due to the potentially polygyn ous nature of Muslim marriages. Muslim m arriages are inadequately regulated resulting in serious hardships to Muslim women and children. This thesis furthermore inve stigate s the need to recognize MPL .
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3

Huq, Naima. "Women's right to divorce in rural Bangladesh." Thesis, University of East London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282753.

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4

Pettersson, Maria. "Whose Islam is the right Islam? :." Lund, Sweden : Department of Economic History at Lund University, 2002. http://www.ekh.lu.se/publ/mfs/6.pdf.

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5

Moosa, Najma. "A comparative study of the South African and Islamic law of succession and matrimonial property with especial attention to the implications for the Muslim woman." University of Western Cape, 1991. http://hdl.handle.net/11394/7497.

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Magister Legum - LLM
As a Muslim south African trained in South African Roman-Dutch law, I have been exposed to experiences/situations which indicate a conflict between the principles of South African Roman-Dutch law and Islamic law of succession. This has prompted me to do some research into the history of Islamic law, the spreading of Islamic law over large parts of the world and the question of the recognition and application of Islamic law in South Africa. The central theme of this study is the Islamic law of succession in so far as it affects women. Chapter One of my dissertation contains a brief historical background which outlines on the one hand, the nomadic society, women and succession in pre-Islamic Arabia and on the other, their improved position upon the advent of Islam {seventh century) . It ends with the historical background of Muslims in South Africa. Chapter Two is devoted to the marriage property background against which both the South African and Islamic law of succession operate. Thereafter, in Chapter Three, the South African law and Islamic law (substantive rules} of succession are compared. These include both intestate and testamentary succession, the latter being limited on the Islamic side. Chapter Four, with the backgrounds sketched in Chapters Two and Three, demonstrates the visible internal conflicts between the Islamic and South African law of marriage and succession as encountered in South African practice. After evaluating statistics and alternative solutions in this regard, and having arrived at certain conclusions, I propose that recommendations about the possible recognition and application of Muslim Personal Law in South Africa which is at present enjoying the attention of the South African Law Commission in Project 59 should see fruition and be implemented as it can only assist the society in closer inspection are riddled with controversies. Chapter Six explores the treatment received by a Muslim widow, daughter and mother in terms of their respective fixed "intestate" shares and its implications for modern twentieth century society. which we live since it is a vital aspect affecting our daily lives {and deaths!). Chapter Five covers the whole aspect of the Muslim testator or testatrix' s limited "freedom" of testation and reforms by certain forerunner countries in this regard which on closer inspection are riddled with controversies. Chapter Six explores the treatment received by a Muslim widow, daughter and mother in terms of their respective fixed "intestate" shares and its implications for modern twentieth century society.
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6

Altinoz, Vuslat Devrim. "The Ottoman Women's Movement: Women's Press, Journals, Magazines and Newspapers from 1875 to 1923." Oxford, Ohio : Miami University, 2003. http://www.ohiolink.edu/etd/view.cgi?miami1060799831.

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7

Triggiano, Daniela. "Muslim women and families between law of God and secular law: Italian and European debate." Doctoral thesis, Universita degli studi di Salerno, 2011. http://hdl.handle.net/10556/1525.

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2009 - 2010
My work is stuctured in four closely related parts. In the the first one, titled Religion and Modernity, I dwell on the importance of religious phenomenon for the sociology that since its origins has had a strong interest for religion, its meaning and its rule in the modern societies. Subsequently I focus on cultural pluralism of our contemporary societies, in particular on religious one. I upfront aim to stress that cohabitation of different cultural groups in the same country is a relatively new issue. Cultural differences are today more evident compared with the past and they are subject of claims of recognition that States have difficulty to give legitimacy. Similarly the cohabitation of different religious groups is not an exclusive mark of our contemporary societies. However religious pluralism that characterizes our contemporary societies is a very dynamic and complex process: new religious movements originated from USA, Japan, and India spread beside traditional religions followed in Europe. The research of new strategies by manage the new form of social and cultural pluralism, that aim to guarantee the participation of different cultural groups in the public sphere and the recognition of particular legal autonomy in these social areas that are crucial in the process of definition and preservation of cultural identity, is the subject of the lively debate on multiculturalism. So in this part I reconstruct the secularization theory on which liberal model is based, the different perspective of multiculturalism debate and I focus on the de-secularization theories elaborated by authoritative scholars as Jurgen Habermas, Peter Berger and Josè Casanova. My aim is to stress that we have to revisit the traditional and liberal model of separation of religious sphere and secular one... [edited by Author]
IX n.s.
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8

Narain, Vrinda. "Anxiety and amnesia : Muslim women's equality in postcolonial India." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102240.

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In this thesis, I focus on the relationship between gender and nation in post-colonial India, through the lens of Muslim women, who are located on the margins of both religious community and nation. The contradictory embrace of a composite national identity with an ascriptive religious identity, has had critical consequences for Muslim women, to whom the state has simultaneously granted and denied equal citizenship. The impact is felt primarily in the continuing disadvantage of women through the denial of gender equality within the family. The state's regulation of gender roles and family relationships in the 'private sphere', inevitably has determined women's status as citizens in the public sphere.
In this context, the notion of citizenship becomes a focus of any exploration of the legal status of Muslim women. I explore the idea of citizenship as a space of subaltern secularism that opens up the possibility for Indian women of all faiths, to reclaim a selfhood, free from essentialist definitions of gender interests and prescripted identities. I evaluate the realm of constitutional law as a counter-hegemonic discourse that can challenge existing power structures. Finally, I argue for the need to acknowledge the hybridity of culture and the modernity of tradition, to emphasise the integration of the colonial past with the postcolonial present. Such an understanding is critical to the feminist emancipatory project as it reveals the manner in which oppositional categories of public/private, true Muslim woman/feminist, Muslim/Other, Western/Indian, and modern/traditional, have been used to deny women equal rights.
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9

Bano, Samia. "Complexity, difference and 'Muslim Personal law' : rethinking the relationship between Shariah Councils and South Asian Muslim women in Britain." Thesis, University of Warwick, 2004. http://wrap.warwick.ac.uk/1205/.

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At the outset of the twenty-first century and despite the challenges presented by the global networks and communities, conceptions of culture, religion and rights in the West remain firmly situated within the moral frameworks of western universalism and cultural relativism. Indeed it seems that the uncertainties of local and global conditions have only served to entrench cultural and religious diversity as fixed, bounded and uncontested. A striking feature of this development in the West has been the rigid adoption of liberal multiculturalism to accommodate the emergence and settlement of diasporic minority ethnic communities into mainstream society. More recently, the specific cultural practices that can lead to intra-family inequalities for women from minority ethnic communities as generated much discussion in political and social theory. While much of this literature has contributed to our understanding on the relationship between gender equality, justice and the limits of liberal multiculturalism, it also seems that the fluid and contradictory understanding of identities has been lost and replaced by the acceptance of culture as essentialized and homogeneous. In this context we have also witnessed the emergence of a 'culture of rights' and the 'politics of recognition' under the framework of human rights. Yet in the process the contestation over 'meanings' and the intermeshing and complexity of cultural and religious practices have in essence been lost, only to be replaced by static and fixed definitions of culture, religion, identity and community. It is within this context of liberal multiculturalism that we have seen the emergence and development of unofficial non-statutory bodies identified as Shariah Councils in Britain. Framed as sites upon which family law matters are resolved according to Muslim family law they have developed frameworks that are characterized by specific cultural and religious norms and values. This mobilisation of communities challenges the hegemonic power of state law and unsettles the multicultural project in its attempt to reconfigure social and legal discourse in matters of Family Law. Most interestingly, for the socio-legal scholar this process opens up the conceptual space in which to see in evidence the multiple legal and social realities in operation, within the larger context of state law, liberal multiculturalism and the rights discourse. This thesis explores the ways in which these bodies constitute as unofficial dispute resolution mechanisms between and within the context of local 'community' and the overarching determinancy of state law. Of particular concern is how gender is transformed through the position and participation of women in this process of 'privatized dispute resolution'. The discourses produced by the participants in such processes constitute and transform understandings of British Pakistani Muslim women that are significant to their position and autonomy in the family, home and community. Drawing upon fieldwork data and interview material the study explores the socio-legal reality of these women's lives in relation to the complexities of attachment, belongingness and identity that multicultural society introduces.
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10

Zarzour, Asma Adnan. "The particularities of human rights in Islam with reference to freedom of faith and women's rights a comparative study with international law /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24806.

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Книги з теми "Muslim women (Islamic law)"

1

Archna, Chaturvedi, ed. Muslim women and law. New Delhi: Commonwealth, 2004.

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2

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

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3

Siddiqui, Tarannum. Muslim women's rights in Muslim personal law. New Delhi: Sarojini Naidu Centre for Women's Studies, Jamia Millia Islamia, 2006.

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4

Singh, Alka. Women in Muslim personal law. Jaipur: Rawat Publications, 1992.

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5

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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6

Khan, Muniza Rafiq. Socio-legal status of Muslim women. New Delhi: Radiant Publishers, 1993.

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7

Khan, Muniza Rafiq. Socio-legal status of Muslim women. New Delhi: Radiant, 1992.

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8

Antonio, Isabelita Solamo. Muslim personal laws and justice for Muslim women: The Philippine case. [Davao City, Philippines: PILIPINA Legal Resources Center, 2000.

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Bābillī, Maḥmūd Muḥammad. Zawāj al-Muslimah bi-ghayr Muslim wa-ḥikmat taḥrīmih. Makkah: Rābiṭat al-ʻĀlam al-Islāmī, 1995.

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Pēkam, Sapān̲ā Kul. Nītiyayt tēṭum payaṇam: Ilaṇkaiyil muslim vivāka, vivākarattuc caṭṭattin̲ūṭaka muslim peṇkaḷ per̲r̲a an̲upavaṇkaḷ. Kol̲mupu: Muslim Peṇkaḷ Ārāycci Ceyal Mun̲n̲an̲i, 2010.

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Частини книг з теми "Muslim women (Islamic law)"

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Bahramitash, Roksana, Atena Sadegh, and Negin Sattari. "Islamist, Islamic and Muslim Women." In Low-Income Islamist Women and Social Economy in Iran, 35–48. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-52539-0_4.

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Lofkrantz, Jennifer. "Slavery in Islamic West Africa." In The Palgrave Handbook of Global Slavery throughout History, 479–95. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13260-5_27.

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AbstractThis chapter examines the issues of enslavement, slavery, and pathways to freedom in the nineteenth-century West African states established through revolutionary jihad in what is now mostly contemporary Mali and northern Nigeria. The jihads were primarily anti-slavery movements. Yet, the leaders of these movements were not interested in outlawing slavery for everyone, but in protecting people they considered to be freeborn Muslims from enslavement and in regulating slavery according to their interpretation of the Mālikī madh’hab, the Sunni school of law that was dominant in precolonial Muslim West Africa. Ironically, for states founded with the priority of instituting more “ethical/legal” slavery policies, slavery actually increased in the region as demand for agricultural products produced by enslaved labor, mostly women, increased.
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Zakariyah, Luqman. "Islamic Legal Maxims for Attainment of Maqasid-al-Shari‘ah in Criminal Law: Reflections on the Implications for Muslim Women in the Tension Between Shari‘ah and Western Law." In Women in Islam, 117–34. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_9.

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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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Sait, M. Siraj, and M. Adil Sait. "The paradox of Islamic land governance and gender equality." In Land governance and gender: the tenure-gender nexus in land management and land policy, 153–66. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789247664.0013.

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Abstract The curious case of Islamic land perspectives in the context of African countries highlights the prospects and tensions in acknowledging distinctive Islamic land occurrences as part of the Islamic land governance or more broadly hybrid land governance regimes. Muslim customary land norms recall its history and context to produce land systems that appear more effective on the ground. These sociohistorical patterns mapping faithbased tenure contribute to additional types of land and property rights regimes that potentially increase access to land for women and marginalized groups. Examples from Kenya and Tanzania to Nigeria, Senegal and Somalia highlight that Islamic land perspectives cannot be seen as either homogeneous or existing in a vacuum. Shaped in various forms by customary practices, classical Islamic law, as well as colonial-era policies, Islamic land perspectives highlight the need for appropriate land governance. The paradox of 'Islamic' land governance is that while Islamic law has often been invisible and sometimes dismissed, it is an additional useful lens in rethinking the role of faith in land governance. The compelling and volatile relationship between Islamic land practices and governance query whether Islamic tenures need religious informed land governance to be effective.
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Sidani, Yusuf M. "Islamic Discourses." In Muslim Women at Work, 73–99. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63221-6_5.

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Hakeem, Farrukh B., M. R. Haberfeld, and Arvind Verma. "Human Rights and Islamic Law." In Policing Muslim Communities, 41–57. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4614-3552-5_4.

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Ismail, Muhammad-Basheer A. "Diplomatic Immunity in Muslim States: Islamic Law Perspective on Muslim State Practice." In Islamic Law and Transnational Diplomatic Law, 113–38. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137558770_5.

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Isgandarova, Nazila. "Defining Islamic Psychotherapy in the Context of the Islamic Tradition." In Muslim Women, Domestic Violence, and Psychotherapy, 18–50. New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429469701-2.

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Wadud, Amina. "Islamic feminism by any other name." In Muslim Women and Gender Justice, 33–45. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge Islamic studies series: Routledge, 2019. http://dx.doi.org/10.4324/9781351025348-3.

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Тези доповідей конференцій з теми "Muslim women (Islamic law)"

1

Azwar, Wazni. "Women in German Islamic Organizations." In Riau Annual Meeting on Law and Social Sciences (RAMLAS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.277.

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Ghazi ASSI, Ahmed. "Interpretation of the verses of judgments Verse (45) of Surat Al-Ma’idah In the Holy Quran." In V. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress5-3.

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Praise be to God, a praise worthy of His majesty and beauty, and eternal prayer and peace accompanying those who have reached darkness. His perfection, and all his weaning improved, on his family and all his companions, and after: - The science of tafsir is one of the best and most honorable sciences, since with it the expressions that are the purpose of the creation of the Creator are correct. The Almighty said: ((I did not create the jinn and men except to worship Me)) (Al-Dhariyat (56). The present criminal law, wide and integrated fields, and the Islamic Sharia has come with an integrated system with clear goals that achieve the lofty purposes of reforming society and upholding the emergence of virtue and compassion for people, fulfilling the right to the pleasure of God Almighty. It is self-evident that everything has a beginning that must have an end, and this end must have a summary and the conclusion of this simple research is: - 1- A clarification of the general rulings that came in this noble verse about the reason for its revelation, its appropriateness, the readings contained in it, and the general meaning of it. 2- Explanation of the rulings of jurisprudence that God has legislated in this verse that benefit humanity. 3- From the explanation of retribution and its types by deducing jurisprudential issues from the verse from the killing of a man to a woman, the killing of a father by his son, the killing of a Muslim by an infidel. The ruling on the one-eyed if he puts out a valid eye, the blood money for the eye of the one-eyed, the ruling on cutting the ear, the blood money for the eye of the one-eyed, the ruling on cutting the ear, the ruling on cutting the tongue of the mute, the blood money for the tooth if it is black and plucked.
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Pawitan, Zakiah, and Ramadita Fetrianggi. "Representation of Muslim Women in Indonesian Film Posters With Islamic Nuance." In 3rd International Conference on Arts and Design Education (ICADE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210203.027.

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Ubaiyana and Nikki Leres Mulyati. "Rape against Rohingya Muslim Women: Unresolved Violation against International Law." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009919608980904.

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Delta, Ria, and Erina Pane. "The Implementation of Islamic Qanun Law in the Modern Aceh Society." 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.201113.037.

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Romli, Dewani, and Abdul Qodir Zaelani. "Counter Legal Drafting of the Islamic Law Compilation, A Gender Perspective." 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.201113.063.

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Mustika, Dian, Rahmi Hidayati, and Sulhani. "Integration of Islamic Law and Customary Law on the Inheritance System of Suku Anak Dalam Muslim Converts." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009921609790986.

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Nuruzade, Shahla. "Sharia and its place in the daily life of Azerbaijanis." In Development of legal systems in Russia and foreign countries: problems of theory and practice. ru: Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-212-218.

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The article is dedicated to Islamic law, where Islamic norms and traditions are formed in Azerbaijan. Sharia is primarily a complex of Muslim law established by the Quran and Sunnah. Although Azerbaijan is a secular state, Azerbaijanis still follow Sharia law in everyday life.
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Sukarti, Dewi, and Isnawati Rais. "Islamic Inheritance Law For Economic Social Justice in Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.34.

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Jayusman, Oki Dermawan, Mahmudin Bunyamin, and Sudarman. "Contestation Between Islamic Authority and Local Culture in Marriage Law in Jordan." 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.201113.056.

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Звіти організацій з теми "Muslim women (Islamic law)"

1

Hessini, Leila. Living on a Fault Line: Political Violence Against Women in Algeria. Population Council, 1996. http://dx.doi.org/10.31899/pgy1996.1005.

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This study raises three questions to better comprehend the crisis women face in Algeria today: how are the state and the opposition groups addressing and defining women’s contemporary status, what is the link between women’s status and violence against them, and what are the tactics both of resistance and accommodation that Algerian women are using to survive in such a context? Throughout this study, the term “Islamic Fundamentalists” refers to movements and people in Algeria who use the “recovery” of early principles of the Ideal Muslim Community to develop their idea of a future Islamic “social order,” with the ultimate desire of achieving political power, often using violent means. This study discusses the general characteristic of these movements and the surge of political Islam in post-independence Algeria. This study investigates how violence—or the threat thereof—has become acceptable as a legitimate instrument to control women and force them to conform to a vision of an “Ideal Islamic Society.” As this report states, this type of violence, unlike state violence, is exclusively perpetuated by members of militant Islamist movements.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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