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The Egyptian personal status law of 1954 is applied. The personal status law is based on Sharia and regulates matters related to inheritance, marriage, divorce and child custody. Shari’a courts hear cases related to personal status. The testimony of a woman is worth only half of that of a man in cases related to marriage, divorce and child ...
Those countries that use sharia for legal matters involving women, adopt it mostly for personal law; however, a few Islamic countries such as Saudi Arabia, Iran, Afghanistan, Pakistan and Yemen also have sharia-based criminal laws.
The issue of women's rights is also the subject of fierce debate. [1] When the United Nations adopted the Universal Declaration of Human Rights (UDHR) in 1948, Saudi Arabia refused to sign it as they were of the view that sharia law had already set out the rights of men and women, [1] and that to sign the UDHR would be unnecessary. [2]
Except for secular systems, Muslim-majority countries possess Sharia-based laws dealing with family matters (marriage, inheritance, etc.). These laws generally reflect influence of various modern-era reforms and tend to be characterized by ambiguity, with traditional and modernist interpretations often manifesting themselves in the same country ...
Women's development in Saudi Arabia has been relatively slower than in its neighboring Arab countries, especially regarding the improvement of female participation. [8] In 2004, the fifth Jeddah Economic Forum held in Saudi Arabia had its first ever woman in key activities, with Lubna Olayan delivering the keynote speech.
Lastly in Saudi Arabia, the Nahda Charitable Society for Women seeks the empowerment of women within the framework of Islamic law. [53] The woman in the Arab countries has the lowest participation in politics in the world, and if she gains a chance for a high position, the soft issues such as social affairs and women's issues are mostly her ...
Sharia law, common in most Sunni majority countries, is often in contrast to the Ismaili reforms and so residents of these countries must adhere to the country’s rules and regulations. The situation of Ismaili women depends on factors including their government and its laws, economic ability, resource availability, and global conditions. [5]
For example, new Islamic jurisprudence is emerging that seeks to forbid practices like female genital mutilation, equalize family law, support women as clergy and in administrative positions in mosques, and supports equal opportunities for Muslim women to become judges in civil as well as religious institutions. [26]