Search results for 'Islamic law' (try it on Scholar)

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  1. Sami Al-Daghistani (forthcoming). Semiotics of Islamic Law, Maṣlaḥa, and Islamic Economic Thought. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-16.
    The paper explores the role and meaning of maṣlaḥa and its possible appropriation in the field of Islamic legal and economic thought, as laid down by various medieval and contemporary Muslim scholars. Questions that are pertinent to the research are the following: how has maṣlaḥa been incorporated in legal reasoning and what kind of meaning does it convey; what type of economic reading does it presuppose; do ethics, law, and scriptural sources play equally important role as reference in developing (...)
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  2. Valentino Cattelan (forthcoming). Alice’s Adventures, Abductive Reasoning and the Logic of Islamic Law. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-30.
    How does a Muslim jurist think the law and how, accordingly, he judges a fact? Using Alice in Wonderland as hermeneutical device to explore the logic of fiqh, this article identifies a divergence between Western and Islamic legal thinking in the application of abduction as key form of inference in the law of Islam. In particular, looking at the fact/law relation in symbolic terms, the article highlights how, while a dichotomy between fact and law characterizes Western legal thinking, (...)
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  3.  19
    Ayman Shabana (2012). Paternity Between Law and Biology: The Reconstruction of the Islamic Law of Paternity in the Wake of Dna Testing. Zygon 47 (1):214-239.
    Abstract: The discovery of DNA paternity tests has stirred a debate concerning the definition of paternity and whether the grounds for such a definition are legal or biological. According to the classical rules of Islamic law, paternity is established and negated on the basis of a valid marriage. Modern biomedical technology raises the question of whether paternity tests can be the sole basis for paternity, even independently of marriage. Although on the surface this technology seems to challenge the authority (...)
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  4.  24
    Ashk Dahlén (2003). Islamic Law, Epistemology and Modernity: Legal Philosophy in Contemporary Iran. Routledge.
    This book is a comprehensive analysis of the major intellectual positions in the philosophical debate on Islamic law that is occurring in contemporary Iran.
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  5.  1
    Youssef Cherem (2011). As ambiguidades do direito islâmico em contextos contemporâneos (The ambiguities of Islamic law in contemporary contexts) - DOI: 10.5752/ P.2175-5841.2011v9n20p153. [REVIEW] Horizonte 9 (20):153-170.
    Resumo Uma das reivindicações centrais dos movimentos políticos islâmicos é cumprir ou impor a sharī'a . Mas a visão que esses movimentos têm destoa da maneira como os sistemas jurídicos muçulmanos funcionaram historicamente. A própria definição de sharī'a , sua relação com o poder político, e sua aplicação num processo que leva a uma decisão jurídica, foram simplificados durante o processo de codificação dos séculos XIX e XX, e os movimentos islamistas são herdeiros dessa concepção "ocidentalizada" de sharī'a. Frequentemente traduzido (...)
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  6. Clive Parry, J. A. Hopkins, International Law Fund & British Institute of International and Comparative Law (1963). British International Law Cases a Collection of Decisions of Courts in the British Isles on Points of International Law. --. Stevens.
     
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  7.  10
    Mona Siddiqui (2012). The Good Muslim: Reflections on Classical Islamic Law and Theology. Cambridge University Press.
    Machine generated contents note: 1. Spoken, intended and problematic divorce in Hanafi Fiqh; 2. Between person and property - slavery in Qudūrī's Mukhtasar; 3. Pig, purity and permission in Mālikī slaughter; 4. Islamic and other perspectives on evil; 5. The language of love in the Qur'ān; 6. Virtue and limits in the ethics of friendship 7. Drinking and drunkenness in Ibn Rushd.
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  8.  6
    Ayman Shabana (2013). Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations. Zygon 48 (3):709-731.
    In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or (...)
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  9.  15
    John Kelsay (2003). Al-Shaybani and the Islamic Law of War. Journal of Military Ethics 2 (1):63-75.
    One of the ways Islamic tradition addresses questions of military ethics is through inquiries into the shari'a, indicating the ideal way of life and usually rendered as Islamic 'law'. Discussion of the shari?a includes an extended conversation concerning the justification and conduct of war. The work of al-Shaybani (d. 804) and other early scholars in the Hanafi school illustrates an important moment in this conversation, establishing precedents to which subsequent generations of Muslims (including contemporary Muslims) must respond. Further, (...)
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  10.  20
    Hadassa A. Noorda (2012). The Islamic Law of War – Justifications and Regulations. Journal of Military Ethics 11 (1):67-69.
    Book Review: Ahmed Al Dawoody, The Islamic Law of War - Justifications and Regulations -.
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  11. J. N. D. Anderson (2007). Islamic Law in Africa. Routledge.
    In many parts of Africa three different systems of laws are concurrently applied – the imported "Colonial" law, the indigenous customary law and Islamic law. In some countries the customary and the Islamic law are kept separate and distinct, while in others they are fused into a single system. This volume represents a unique survey of the extent to which Islamic law is in fact applied in those parts of East and West Africa which were at one (...)
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  12. J. N. D. Anderson (2010). Islamic Law in Africa. Routledge.
    This volume represents a unique survey of the extent to which Islamic law is in fact applied in those parts of East and West Africa which were at one time under British administration. It examines the relevant legislation and case law, much of which has never appeared in any Law Reports; the judges and courts which apply it and the problems to which its application give rise.
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  13. B. Dupret (2007). What Is Islamic Law?: A Praxiological Answer and an Egyptian Case Study. Theory, Culture and Society 24 (2):79-100.
    In this article, I first criticize commonly held assumptions about what Islamic law is. I suggest that it is at best useless and at worst wrong to start with a label like ‘Islamic law’ to describe something that is presumed to be an instance of such a label. I identify the source of confusion, i.e. the postulate that there must be a kind of genealogical continuity between what people refer to as Islamic law and Islamic law (...)
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  14. Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.) (2013). Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya. De Gruyter.
     
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  15.  5
    Walid Mansour, Khoutem Ben Jedidia & Jihed Majdoub (2015). How Ethical is Islamic Banking in the Light of the Objectives of Islamic Law? Journal of Religious Ethics 43 (1):51-77.
    Islamic banking is based on moral foundations that make it distinct from conventional banking. Some argue that because of its foundation in Islam, Islamic banking may represent a more morally appealing alternative. Yet, evidence shows that this is not the case. Indeed, the current practice of Islamic banking has not been able to achieve its goals which are based on Islam's moral values: to enhance justice, equitability, and social well-being. This essay examines the extent to which (...) banking is ethical and concludes that the practice of the industry does not seem to be de facto ethical from the Islamic perspective of ethical values. It only consists in trading the same instruments of conventional banks without genuinely enforcing Islam's ethical vision. The practice of Islamic banking misrepresents Islam and does not contribute to solving social problems. The interaction between maqasid al-shari᾽a and qiyās provides a supplementary tool for interpreting the failure of the prior in terms of the practical misuse of the latter by Islamic banks. This essay provides an interpretive approach to the current debate about why Islamic banking has failed and suggests ways to move cautiously in the future. (shrink)
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  16.  13
    Aasim I. Padela (2013). Islamic Bioethics: Between Sacred Law, Lived Experiences, and State Authority. Theoretical Medicine and Bioethics 34 (2):65-80.
    There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several (...)
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  17.  84
    Talal Asad (2003). Boundaries and Rights in Islamic Law: Introduction. Social Research: An International Quarterly 70 (3):683-686.
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  18.  61
    Farid Abdel-Nour (2006). International Human Rights and Islamic Law - by Mashood A. Baderin. Ethics and International Affairs 20 (3):388–390.
  19.  11
    Ziba Mir‐Hosseini (2006). Muslim Women's Quest for Equality: Between Islamic Law and Feminism. Critical Inquiry 32 (4):629-645.
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  20.  2
    Wael Hallaq (1990). The Use and Abuse of Evidence: The Question of Provincial and Roman Influences on Early Islamic Law. [REVIEW] Journal of the American Oriental Society 110 (1):79-91.
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  21.  3
    Yasin Dutton (2008). Agostino Cilardo, The Qur'ānic Term “Kalāla”. Studies in Arabic Language and Poetry,“Hadi”,“Tafsīr”, and “Fiqh”: Notes on the Origins of Islamic Law.(Journal of Arabic and Islamic Studies Monograph Series, 1.) Edinburgh: Edinburgh University Press, 2005. Pp. Xiii, 116; Diagrams. $50. [REVIEW] Speculum 83 (4):970-971.
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  22.  3
    Janina Safran (2009). Maya Shatzmiller, Her Day in Court: Women's Property Rights in Fifteenth-Century Granada.(Harvard Series in Islamic Law.) Cambridge, Mass.: Islamic Legal Studies Program, Harvard Law School, 2007. Pp. Ix, 277; 1 Table. $28.95. [REVIEW] Speculum 84 (1):219-221.
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  23.  2
    Hadassa Noorda (2012). Review on Ahmed Al-Dawoody, The Islamic Law of War–Justifications and Regulations. Journal of Military Ethics 11:1-67.
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  24.  1
    Farid Abdel-Nour (2006). International Human Rights and Islamic Law, Mashood A. Baderin (New York: Oxford University Press, 2005), 304 Pp., $45 Paper. [REVIEW] Ethics and International Affairs 20 (3):388-390.
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  25.  1
    Leonard Librande (1988). David S. Powers, Studies in Qur'an and Ḥadīth: The Formation of the Islamic Law of Inheritance. Berkeley, Los Angeles, and London: University of California Press, 1986. Pp. Xiii, 263. $30. [REVIEW] Speculum 63 (4):982-984.
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  26.  5
    John Kelsay (1994). Islamic Law and Ethics: Introduction. Journal of Religious Ethics 22 (1):93 - 99.
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  27.  2
    Karen Bauer (2010). Debates on Women's Status as Judges and Witnesses in Post-Formative Islamic Law. Journal of the American Oriental Society 130 (1):1-21.
  28.  1
    A. S. Kaye (2001). The Origins of Islamic Law (Book). Journal of the American Oriental Society 121 (4):713-715.
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  29.  1
    Catherine Mayeur-Jaouen (2010). Judith E. Tucker, Women, Family, and Gender in Islamic Law. Clio 1:06-06.
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  30. Muslihah Hasbullah Abdullah & Najibah Mohd Zin (2009). Historical Developments of Financial Rights After Divorce in the Malaysian Islamic Family Law. Asian Culture and History 1 (2):P148.
    Islamic family law plays a significant role in minimizing the unpleasant effects of the family break up faced by the divorced women and their children by protecting their rights to financial support after divorce. This study undertakes to discuss the historical development of the financial rights after divorce applicable among the Muslims in the pre and post colonial periods, particularly with reference to the iddah maintenance, mut’ah, arrears of maintenance, and child maintenance. The study indicates that despite the provisions (...)
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  31. Nadia Abu-Zahra (2000). Islamic History, Islamic Identity and the Reform of Islamic Law: The Thought of Husayn Ahmad Amin. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  32. Thomas Devaney (2015). David Freidenreich, Foreigners and Their Food: Constructing Otherness in Jewish, Christian, and Islamic Law. Berkeley: University of California Press, 2011. Pp. Xvii, 352; 1 Black-and-White Figure and 10 Charts. $63. ISBN: 978-0-5202-5321-6. [REVIEW] Speculum 90 (3):810-811.
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  33. Bogac A. Ergene (2004). Evidence in Ottoman Courts: Oral and Written Documentation in Early-Modern Courts of Islamic Law. Journal of the American Oriental Society 124 (3):471-491.
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  34. M. Fierro (2000). New Perspectives on the Formation of Islamic Law (Critical Overview of Recent Publications). Al-Qantara: Revista de Estudios Árabes 21 (2):511-523.
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  35. Carolyn Fluehr-Lobban (2007). Islamic Law and Society in the Sudan. Routledge.
    First published in 2008. Routledge is an imprint of Taylor & Francis, an informa company.
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  36. Carolyn Fluehr-Lobban (2010). Islamic Law and Society in the Sudan. Routledge.
    First published in 2008. Routledge is an imprint of Taylor & Francis, an informa company.
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  37. Nicholas Heer & Lawrence Rosen (1992). Islamic Law and Jurisprudence: Studies in Honor of Farhat J. Ziadeh. Philosophy East and West 42 (3):530-532.
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  38. Patrick Madigan (2016). Abrogation in the Qur'an and Islamic Law: A Critical Study of the Concept of ‘Naskh’ and its Impact. By Louay Fatoohi. Pp. Xiv, 287, NY/Milton Park, Routledge, 2014, £80.00. [REVIEW] Heythrop Journal 57 (1):251-252.
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  39. A. Kevin Reinhart (2015). Foreigners and Their Food: Constructing Otherness in Jewish, Christian, and Islamic Law. By David M. Freidenreich. Berkeley and Los Angeles : University of California Press, 2011. Pp. Xvii + 325. $60. [REVIEW] Journal of the American Oriental Society 135 (2):383-387.
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  40. P. J. Riga (1991). Islamic Law and Modernity: Conflict and Evolution. American Journal of Jurisprudence 36 (1):103-117.
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  41. Ibrahim Sulaiman (1985). Why Nigeria Needs Islamic Law? Inquiry 2 (3):50.
     
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  42. M. J. Viguera Molins (1999). The Contributions of Salvador Vila Hernandez, Rector of the University of Granada, to the Study of Islamic Law. Al-Qantara: Revista de Estudios Árabes 20 (2):531-541.
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  43. Maaike Voorhoeve (2014). God in the Courtroom: The Transformation of Courtroom Oath and Perjury Between Islamic and Franco-Egyptian Law. By GuyBechor. Studies in Islamic Law and Society, Vol. 34. Leiden : Brill, 2012. Pp. Xv + 412. $196. [REVIEW] Journal of the American Oriental Society 134 (4):756-756.
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  44.  19
    Bassam Tibi (2008). The Return of the Sacred to Politics as a Constitutional Law
    The Case of the Shari'atization of Politics in Islamic Civilization.
    Theoria 55 (115):91-119.
    Modernity believed that processes of secularization and rationalization are universally applicable. What is taking place in the 21st century, however, suggests that the reverse, a process of de-secularization, is becoming the hallmark of the present age. In the case of Islamic civilization, in which law is shari'a, the challenge to secularization takes the form of a process of shari'atization. This is not the traditional or inherited shari'a, restricted to civil matters and to a penal code, but an invented shari'a, (...)
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  45.  4
    Z. Badawi (2002). The Role of the Church in Developing the Law: An Islamic Response. Journal of Medical Ethics 28 (4):223-223.
    The concept of Hisba in Muslim law has been used by members of certain Islamic groups to impose, through the courts, limitations on freedom of expression. In so doing they sought to circumvent the right of parliament to legislate on matters of personal freedom. This device is now restricted by the Egyptian authorities.
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  46. Anver M. Emon (2010). Islamic Natural Law Theories. OUP Oxford.
    This book offers the first sustained jurisprudential inquiry into Islamic natural law theory. It introduces readers to the central figures in the Islamic natural law tradition and their canonical works, analyses the historical development of Islamic jurisprudence and explains the major contrasts with Western traditions of natural law.
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  47.  2
    Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. OUP Oxford.
    This book critically and constructively explores the resources offered for natural law doctrine by classical thinkers from three traditions: Jewish, Christian, and Islamic. Three scholars each offer a programmatic essay on natural law doctrine in their particular religious tradition and then respond to the other two essays.
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  48. Anver M. Emon, Matthew Levering & David Novak (2015). Natural Law: A Jewish, Christian, and Islamic Trialogue. Oxford University Press Uk.
    This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each author also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. Readers will also be (...)
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  49. Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. Oxford University Press Uk.
    This book is an examination of natural law doctrine, rooted in the classical writings of our respective three traditions: Jewish, Christian, and Islamic. Each of the authors provides an extensive essay reflecting on natural law doctrine in his tradition. Each of the authors also provides a thoughtful response to the essays of the other two authors. Readers will gain a sense for how natural law resonated with classical thinkers such as Maimonides, Origen, Augustine, al-Ghazali and numerous others. Readers will (...)
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  50. Ahmad Syukri Saleh, Ahmad Syukri Baharuddin & A. A. Miftah (eds.) (2009). Islam and Contemporary Issues on Islamic Education, Law, Philosophy, and Economy. Pps Iain Sts Jambi.
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