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Islamic family jurisprudence (Arabic: فقه الأسرة الإسلامية, faqah al'usrat al'iislamia) or Islamic family law or Muslim Family Law is the fiqh of laws and regulations related to maintaining of Muslim family, which are taken from Quran, hadith, fatwas of Muslim jurists and ijma of the Muslims.
There are eighteen official religions in Lebanon, each with its own family law and religious courts. For the application of personal status laws, there are three separate sections: Sunni, Shia and non-Muslim. The Law of 16 July 1962 declares that Sharia governs personal status laws of Muslims, with Sunni and Ja'afari Shia jurisdiction of Sharia ...
Anderson wrote and edited a number of books on Christian theology, comparative law and comparative religion, including: The Evidence for the Resurrection, (1950) The World's Religions, (1950, 1975) Islamic Law in Africa, (1954) Islamic Law in the Modern World, (1959) Changing Law in Developing Countries, (1963) Family Law in Asia and Africa, (1968)
Women and Land in Africa; Islamic Family Law; Fellowship Program in Islam and Human Rights; The Future of Sharia: Islam and the Secular State; Professor An-Na'im's current research projects include a study of Muslims and the secular state, and of human rights from state-centric to people-centered.
The Algerian Family Code (French: Code de Famille, Arabic: قانون الأسرة), enacted on June 9, 1984, specifies the laws relating to familial relations in Algeria. It includes strong elements of Islamic law which have brought it praise from Islamists and condemnation from secularists and feminists.
The relationship between Islamic law and the formal national legal system, largely depends on the state. In the past, the integration of Islamic Law and national law were deeply rooted, by which the Sharia court appeals were taken to High Courts. [53] Over time, legal reform reduced the involvement of religion in legal matters.
Hassam v Jacobs NO and Others, an important case in South African family law and law of succession, was heard in the Constitutional Court of South Africa on 19 February 2009 and decided on 15 July 2009. It concerned the proprietary consequences of polygynous Muslim marriage in the context of intestate succession.
One point of common ground between both factions was an appeal to the king for arbitration. Traditionalists felt only the king had the right to change the law and the modernists felt that the king had the right to exercise ijtihad and ultimately decide the role that Islamic law would play in Morocco's legal framework. [11]