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It is often said that marriage in Islamic law is a civil contract, not a sacrament. If this is so, this means that the marriage contract is largely governed by the same rules as other contracts, such as sale or hire. But at the same time marriage is a profound concern of the Islamic scriptures of Qur'an and Sunna, and thus at the very core of the law and morality of Islam and of the individual, familial, and social life of Muslims. This volume collects papers from many disciplines examining the Muslim marriage contract. Articles cover doctrines as to marriage contracts (e.g., may a wife stipulate monogamy?); historical instances (e.g., legal advice from thirteenth-century Spain); comparisons with Jewish and canon law; contemporary legal and social practice; and projects of activists for women worldwide. Demonstrating a new and powerful focus for comparative and historical inquiries into Islamic law and social practices, this book marks a fresh point of departure for the study of Muslim women.

Prenuptial agreements (Islamic law)

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In what ways has Islamic law discriminated against women and privileged men? What rights and power have been accorded to Muslim women, and how have they used the legal system to enhance their social and economic position? In an analysis of Islamic law through the prism of gender, Judith Tucker tackles these complex questions relating to the position of women in Islamic society, and to the ways in which the legal system impacted on the family, property rights, space and sexuality, from classical and medieval times to the present. Working with concepts drawn from feminist legal theory and by using particular cases to illustrate her arguments, the author systematically addresses questions of discrimination and expectation - what did men expect of their womenfolk - and of how the language of the law contributed to that discrimination, infecting the system and all those who participated in it.

Women (Islamic law) --- Married women (Islamic law) --- Divorce (Islamic law) --- Domestic relations (Islamic law) --- Aḥwāl al-shakhṣīyah (Islamic law) --- Islamic law --- Married women --- Women --- Legal status, laws, etc. (Islamic law) --- Arts and Humanities --- History

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La 4e de couverture indique : "Adala : la justice. Vertu cardinale de l'islam. Mais justice orientée par la Révélation, le Logos divin. L'Islam n'est pas une théocratie mais une logocratie. Le souverain n'est pas le Prince, mais le Texte. Conséquence : le droit musulman est sacral en son essence (le Coran, l'exemple du Prophète), et doctrinal en sa formulation (l'opinion, la fetwa des théologiens-juristes. Mais " droit musulman " ? Expression inadéquate : Charâ'a, signifie juste guidance, bonne voie, pour accéder au salut éternel. A la fois prescriptive et performative, elle embrasse la totalité de l'existence. Mais elle n'existait pas à l'époque muhammadienne. Elle a été forgée au fil des conquêtes et des dynasties durant les premiers siècles de l'Hégire. Raffinée par des générations de praticiens, risquant de se dissoudre à travers les divergences des écoles, des peuples et des civilisations, elle a réagi contre les tendances centrifuge des coutumes et des agissements profanes qui ont souvent infléchi les règles scripturaires. Ainsi le droit musulman technique, le fiqh, édicte des normes pour réguler les rapports entre les observances, les personnes et les biens. Il établit des structures sociales et des institutions. Ces structures et institutions ont sécrété une éthique dont le principe fondamental demeure le respect de la Révélation, donc la perpétuation de la norme, gardienne de l'islamité. Le système se reconduit " en boucle " par dynamique interne. Les conflits résultent non pas de l'intégration ou de la séparation entre politique et religion, mais du blocage du juridique par le théologique qui se durcit en une sorte de " mystique de la légalité. " Par esquisses successives (ontologique, historique, méthodologique, phénoménologique, éthique, contemporaines), l'ouvrage passe des fondements de la Loi musulmane à l'espoir, ou la crainte, de la déjuridicisation de l'islam."

Islamic law --- Droit islamique --- Methodology --- Philosophy --- Islamic law. --- Methodology. . --- Philosophy. --- Religion et droit. --- Droit islamique. --- Religion and law. --- Islamic law - Methodology --- Islamic law - Philosophy --- Islam et droit

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Marital conflict. --- Marriage (Islamic law) --- Muslim women --- Social conditions. --- Marriage law (Islamic law) --- Islamic law --- Conflict, Marital --- Conflict (Psychology) in marriage --- Interpersonal conflict

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The creation of a national school of Islamic law in Indonesia has been on the legal agenda for the past fifty years. This book is a summary of what has been achieved. The material shows us a complex range of references for syariah. These include the formal structures of a "new fiqh", philosophies of law, transmissions of syariah through tertiary curricula and the Friday sermon in mosques, a bureaucratic form for conducting the Hajj, and contemporary debates on syariah values as expressions of public morality. Together these references indicate just how elusive the meaning of syariah has become in contemporary Indonesia.

Islamic law --- Islam --- Interpretation and construction. --- Customs and practices.