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This paper is intended as a historical research study on renewal business through technical codification of Islamic law (Taqnin) as well as theoretical implications of the legislation (Tashri') of Islamic law through the political authorities called parliament.The authors conclude that taqnin and tashri' as an instrument of reform in Islamic Law is not something new from if analyzed from a historical perspective.This has been initiated in the past at least by Daulah Abbasiya in the Second Century Hijriyah or Eighth AD, but failed because of a conflict between the political authority (umara) and religion (ulama) in fighting authority of the establishment of Islamic law. This issue over and over again when codification movement and legislation of Islamic law in the modern era has theoretically implicated and it is a rare phenomenon that should be more deeply considering the renewal of Islamic law which is ongoing it contains at least one millennium old historicalvalue.

The application of Islamic law in a Western country—enforced by Western courts—may cause considerable irritation among many citizens in our countries. There are well-known issues of tension between traditional Islamic rules, especially those relating to Family law, and Western legal convictions. Nevertheless, Islamic law is indeed generally applicable in Germany on two levels. The rules of German Private International Law may lead to such a result; furthermore, an area of—indirect—application opens up within the framework of the so-called "optional" civil law. The task of German courts in such cases is to clarify the limits of public order (public policy) which may prevent the application of provisions contrary to the German legal standard of human rights. After having defined the levels of application of Islamic law in Germany, this article focuses on the Germany court practice concerning "critical" issues of Family law such as the rules on marriage, divorce, maintenance, guardianship, custody and adoption.

Digital humanities has a venerable pedigree, stretching back to the middle of the twentieth century, but despite noteworthy pioneering contributions it has not become a mainstream practice in Islamic Studies. This essay applies humanities computing to the study of Islamic law. We analyze a representative corpus of works of Islamic substantive law (furu'al-fiqh) from the beginnings of Islamic legal jurisprudence to the early modern period (2nd/8th-13th/19th c.) using several computational tools and methods: text-reuse network analysis based on plain-text annotations and html tags, clustered frequency-based analysis, word clouds, and topic modeling. Applying machine-guided distant reading to Islamic legal texts over the longue-duree, we study (1) the role of the Qur'an, (2) patterns of normative qualifications (ahkam), and (3) the distribution of topics in our corpus. In certain instances the analysis confirms claims made in the scholarly literature on Islamic law, in other instances it corrects such claims.

Despite the importance of law in societal formations, and what looks like a revival in the field of legal studies, Islamic law is still by and large accessible to only a small group of specialists, and thus cannot claim a large audience even within Islamic and Middle (Near) Eastern studies, not to mention the much broader European and American legal scholarship. There are various reasons for such isolation, which are too complex to enumerate in a summary fashion, but which mostly involve the way the scholarship has evolved in the last few decades in Islamic societies, Europe, and North America, and which reflects the nature of Islamic law. First, unlike Roman law and all the continental codes that followed, and unlike the English and American common-law systems, what is commonly referred to as 'Islamic law' does not stand out as an organized set of codes, statutes, or even precedents. Instead, the body of Islamic law, which stretches over many centuries, has spawned several schools known as themadha̱hib, so that a modern scholar who needs to look at the legal framework of, say, an institution of the early 'Abba̱sid period would have to dig hard into the labyrinth of thefiqhmanuals only to realize that layers of interpretations follow each opinion, making it unrealistic to limit the 'law' to a set of codified norms. Second, modern scholars tend to look skeptically at the large corpus of Islamic law precisely because of its prescriptive nature and its uncertain historical evolution. We have consequently made little progress in assessing the nature of judicial decisionmaking and how the normative values prescribed by jurists affect it. Third, throughout the twentieth century, the majority of Islamic and Middle Eastern societies have adopted a new set of codes, a process that began in the second half of the previous century with Ottoman reforms, and which for the most part were derived from European civil-code systems. Since the implications of this rupture with the past have attracted little attention from scholars, the relevance of the classical legal systems is the biggest issue of concern here: will the transplanted systems utterly eclipse the various Islamic legal schools, or will there be a revival of the legal schools so as to make up for the inadequacies that result from the civil systems? Indeed, a lot needs to be done before more comprehensively elaborated codes are drafted, in particular in such domains as property, contract, and tort, which, under present conditions, seem like a hybrid mixture of Ottoman feudal practices and modern but poorly implemented Western notions.

Front Matter -- About This Book -- 'Sharia' and Law -- The Origins of the Islamic State and Its Legal System -- The Development of the Dogmatics of Islamic Law -- Judgments and Opinions -- Overview of the Areas Governed by Classical Islamic Law -- Further Development and Upheaval from the Thirteenth/Nineteenth Century Onwards -- Methods for Further Development and Examples of Practical Application -- Core Areas of Modern Islamic Law -- Introduction -- India: An Example of a Territory Previously under Muslim Rule -- Canada: An Example of a Typical Immigration Country -- Germany (Also Taking into Account Other European Countries) -- Between Secularisation and Re-Islamisation -- Conclusion: The Search for New Approaches -- The Structure of the Kitāb al-mabsūṭ fī l-furūʿ by the Hanafite Jurist al-Sarakhsī (d. 483/1090) -- Bibliography -- Glossary -- Index of Persons and Terms.

Integrationsdebatten in westlichen Ländern über den Umgang mit muslimischen Mitgliedern der Gesellschaft enthalten oftmals soziale, politische und rechtliche Aspekte, welche bereits im islamischen Minderheitenkonzept, dem sogenannten dhimma-Konzept, Geltung gefunden haben.In den Anfängen des Islams entwickelt, zielt dieses System darauf ab islamische Werte einer mehrheitlich muslimischen Gemeinschaft zu bewahren und anerkannten religiösen Minderheiten in beschränktem Maße ein Recht auf religiöse Autonomie zu gewähren. Angesichts der Tatsache, dass Fragmente des dhimma-Konzeptes nach wie vor in einigen Staaten angewandt werden, beschäftigt sich diese Diplomarbeit mit der Vereinbarkeit und den Hauptunterschieden zwischen islamischem und internationalem Minderheitenschutz. Geltende Normen und Schutzmechanismen auf internationaler sowie auf europäischer Ebene werden erörtert und mögliche Defizite aufgezeigt. Gleichermaßen wird die historische, soziale und politische Entwicklung des dhimma-Konzepts dargestellt. Islamische Initiativen zur Errichtung von regionalen Schutzmechanismen werden mit bestehenden Standards auf internationaler Ebene verglichen und die Vereinbarkeit von Sharia und Menschenrechten thematisiert. Das Vermächtnis des Osmanischen Reiches, der Einfluss von ausländischen Mächten, islamisches Recht und internationale Standards, all dies hat Einfluss auf die aktuelle Situation von religiösen Minderheiten in muslimisch geprägten Staaten. Am Beispiel von Ägypten, dem Libanon und der Türkei soll die Rolle des dhimma-Konzepts in islamischen Staaten behandelt sowie deren Bemühen, aus den verschiedenen religiösen, ethnischen und sozialen Gesellschaftsschichten eine nationale Identität zu formen, dargestellt werden. Schlussfolgernd wird festgehalten, dass Unvereinbarkeiten zwischen islamischem Recht und internationalen Standards im Minderheitenschutz unter anderem auf verfassungsrechtlichen Unzulänglichkeiten und auf religiös motivierter Politik beruhen. ; Contemporary discussions in western countries about how to integrate religious minorities, especially with Muslim minorities and their own tradition encompass social, political as well as legal aspects. The same aspects are also valid when describing the Islamic minority protection system, the so called dhimma concept. Developed in the early period of Islam, this concept attempts to preserve Islamic values of a majority Muslim polity by imposing necessary limits on the religious way of life of recognized minority communities. Given that remnants of the dhimma concept are still to be encountered in today's modern Nations, this paper tries to outline the compatibilities and main discrepancies between Islamic law and international standards relevant for the protection of religious minorities. Consequently, norms and regulations of international and European law in the field of minority protection will be described with possible shortcomings pointed out. The historical, social and political development of the dhimma concept enshrined in Islamic law, efforts of Islamic organizations to set up their own human rights mechanisms and the controversial question whether norms of the Sharia are compatible with human rights standards, will be focused on likewise. The legacy of the Ottoman Empire, the influence of external players, Islamic law and international obligations, all these factors contribute to the current situation of minority groups in Muslim countries. By evaluating the historical development and legal framework of Egypt, Lebanon and Turkey as examples, the impact dhimma norms still have within modern Islamic societies and the struggle of each of these countries to develop a national identity out of different religious, ethnic and social classes will be addressed.The paper concludes that incompatibilities between Islamic law and international standards in the field of minority protection are merely due to constitutional omissions and sectarian politics. ; vorgelegt von Kerstin Wonisch ; Graz, Univ., Dipl.-Arb., 2014 ; (VLID)370629