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This Country Profile provides a basic overview of the legal history and institutional structures of the The People's Republic of Bangladesh (Gana Prajatantri Bangladesh), based on research produced by GlobaLex at NYU Law School and the Library of Congress. Under Bangladesh's Constitution, Islamic law (sharīʿa or fiqh) has no legal status. 

This Country Profile provides a basic overview of the legal history and institutional structures of the Republic of The Gambia, based on research produced by GlobaLex at NYU Law School and the Library of Congress. Under Gambia's Constitution, Islamic law (sharīʿa or fiqh) has some legal status. 

This Country Profile provides a basic overview of the legal history and institutional structures of Brunei Darussalam (Negara Brunei Darussalam), based on research produced by the Library of Congress. Under Brunei's Constitution, Islamic law (sharīʿa or fiqh) is the principal source of legislation. 

Ibn Ḥārith al-Khushanī recorded the following case as a ḥikāya, an anonymous report: A Christian appeared before the judge Aslam b. ʿAbd al-ʿAzīz, petitioning to be executed. The anecdote offers insight into the historical role of judges during a period of religious dissent in the Umayyad Caliphate, while the author's narrative voice demonstrates past judicial approaches to rationality, humor, and violent penalization. 

This text is part of Maribel Fierro, The Judges of al-Andalus, forthcoming.

The Texas Court of Appeals reversed a state district court’s decision to uphold an Islamic marriage contract that awarded the wife a deferred dowry (mahr), an amount agreed upon at the time of marriage and due to the wife from the husband or his estate upon death or divorce, of $50,000. The district court had concluded that the amount was due pursuant to a marital contract made by the parties “in contemplation of a forthcoming marriage,” constituting “a valid, binding, and enforceable contract under Sections 4.001-003 of the Texas Family Code.” The appellate court reversed and remanded to the lower court, concluding that the agreement was not a valid premarital contract under the state law, defined as “an agreement between prospective spouses made in contemplation of marriage,” because the religious wedding ceremony occurred before the contract was signed. As the contract fell outside of the definition of premarital contract, the Court concluded that it could not be enforced like one. 

This ordinance gives effect to certain recommendations of the Commission on Marriage and Family Laws.

The Compilation of Islamic Laws (Kompilasi Hukum Islam) is the Republic of Indonesia's own state-sanctioned compilation of Islamic laws on marriage, inheritance and charitable foundations (wakaf). Established pursuant to Presidential Instruction No. 1 of 1991, it was compiled within the two authoritative symbols of Soeharto's New Order: the Pancasila and 1945 Constitution. Kompilasi Hukum Islam was intended to be treated as a set of guidelines, rather than an enforceable statute, its intended effect being to make matters of Islamic law become matters of the state.

In divorce proceedings, a wife appealed the decision of the Oakland Circuit Court Family Division, granting her husband’s motion to dismiss her claims and recognize their previous divorce, which occurred when the couple was in India. Specifically, she contested the validity of the “triple ṭalāq” divorce (a version of final, irrevocable divorce under Indian and Islamic law, performed unilaterally by the husband) that her husband performed in India, and filed for divorce in Michigan. The trial court concluded that the certificate of divorce that the defendant husband produced from their earlier divorce was sufficient evidence to dismiss the case under Michigan Compiled Laws 2.116(C)(7) (which bars claims based on prior judgment). The Court of Appeals reversed and found in favor of the plaintiff, concluding that the Indian divorce violated due process requirements of the Fourteenth Amendment and the Michigan Constitution art. 1, § 2, as it gave the wife no chance to plead her case concerning the divorce before a court. The Court also concluded that allowing the divorce to stand would be contrary to state public policy, as it privileged the Muslim personal law of India (which placed women in a weaker position regarding property division in the event of a divorce than would Michigan state law) over Michigan state law and the rights and protections extended to persons living in the state.

During trial court proceedings in which a Muslim couple was dividing their marital property, the husband, Mr. Irfan Aleem, attempted to perform a “triple ṭalāq” divorce—a form of final, irrevocable dissolution of marriage under Pakistani law, initiated unilaterally by the husband. The Court refused to honor this type of divorce, concluding that it violated due process rights guaranteed by the Fourteenth Amendment by not giving Mrs. Farah Aleem any role or voice in the divorce proceedings. The Court also concluded that allowing the ṭalāq divorce to replace court proceedings was contrary to the public policy interest of the people of Maryland, as it would allow Pakistani version of Islamic law, which grants all property to the husband as the default in divorce cases, to regulate distribution of property in the state of Maryland. The Court thus upheld the ruling of the Circuit Court of Montgomery County, granting the wife’s petition for divorce, and applied the Maryland default rule that, in the absence of prior written agreement, marital property is to be divided fairly and equitably.

This Country Profile provides a basic overview of the legal history and institutional structures of the Lebanon Republic (Al Jumhuriyah al Lubnaniyah), based on research produced by GlobaLex at NYU Law School and the Library of Congress. Under Lebanon's Constitution, Islamic law (sharīʿa or fiqh) has no legal status. 

This Country Profile provides a basic overview of the legal history and institutional structures of the Arab Republic of Egypt (Jumhuriyat Misr al Arabiyah), based on research produced by GlobaLex at NYU Law School and the Library of Congress. Under Egypt's Constitution, Islamic law (sharīʿa or fiqh) is the principal source of legislation. 

This Country Profile provides a basic overview of the legal history and institutional structures of the Kingdom of Bahrain (Mamlakat al Bahrayn), based on research produced by GlobaLex at NYU Law School and the Library of Congress. Under Bahrain’s Constitution, Islamic law (sharīʿa or fiqh) has legal status, and is the principal source of legislation.

The South African Law Reform Commission (SALRC) on Islamic Marriages and Related Matters drafted this bill in 2011 to "redress inequities and hardships arising from the non-recognition of these marriages." The bill proposes legislative measures to statutorily recognize Muslim marriages, arguing that the lack of such recognition unjustifiably discriminates against Muslim women on the basis of religion, marital status, gender, and sex.

A baby produced through medical intervention by the sperm and egg of duly wedded couples (without involving a third party) is permissible under Islamic law. However, surrogacy is not allowed because marriage is the only means through which children should be produced under Islamic law. Surrogacy is likely to give rise to innumerable legal problems regarding paternity and maternity of the surrogate children, the relationship between actual children and surrogate children, and inheritance rights.

The court ratified the applicants' Islamic marriage of 11 July 1997, and ordered the couple to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 15 September 1993, and ordered them to register their marriage with the office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 9 October 2013, and ordered them to register their marriage with the Office of Religious Affairs.

The court ratified the applicants' Islamic marriage of 28 August 2003, and ordered them to register their marriage with the Office of Religious Affairs. Specifically, it noted that as the marriage was not hindered by anything, it could, pursuant to art 7(3)(e) of the Compilation of Islamic Laws, be ratified.

The court ratified the applicants' Islamic marriage of 6 August 2001, and ordered them to register their marriage with the Office of Religious Affairs. Specifically, it noted that as the marriage was not hindered by anything, it could, pursuant to art 7(3)(e) of the Compilation of Islamic Laws, be ratified.

The court ratified the applicants' Islamic marriage of 22 December 2006, and ordered them to register their marriage with the Office of Religious Affairs. Specifically, it noted that as the marriage was not hindered by anything, it could, pursuant to art 7(3)(e) of the Compilation of Islamic Laws, be ratified.