The Afghan Women's Network (AWN) has called for sweeping changes in the Afghan Constitution that would permit Afghan women free health care in all maternal health facilities and equal rights in all aspects of divorce and custody of children.
Revealed narratives and legislation are then pursued through their
medieval, modern, and contemporary interpretations. The theological exegetic
sources here chosen, all Sunni, include the major classical works as well as,
for the modern period, examples of modernist, traditionalist, and
fundamentalist exegesis. For Hadith
materials beyond the theological tafsir, Stowasser analyzes both popular
narratives of the "tales of the prophets" genre and representative samples of
the classical historical and legal hadith.
A UAE national advocate, who is a member of the UAE Women's Federation, claims that articles in the Personal Status Draft Law will have an negative effect on women's rights.
“Whereas sovereignty over the
entire universe belongs to Almighty Allah alone and the authority which He has
delegated to the State of Pakistan through its people for being exercised
through their chosen representatives within the limits prescribed by Him is a
sacred trust; And whereas Islam is the State religion of Pakistan and it is the
obligation of the State to enable the Muslims of Pakistan, individually and
collectively, to order their lives in accordance with the fundamental principles
and basic concepts of Islam set out in the Holy Qur'an and Sunnah;
In recent years Islamic
doctrine has assumed a more visible place in the Indonesian legal system. This
trend arguably dates from the passage of the National Marriage Act in the
mid-1970s, which for the first time gave explicit recognition to Islamic
doctrine as state law. Its most conspicuous manifestations, however, have
occurred since the mid-80s. In 1989 the Religious Judicature Act significantly
expanded the system of Islamic courts, ended their subordination to the civil
courts, and enlarged the courts' substantive jurisdiction.
One of the most frequent questions I am
faced with in the process of my dialogue with men regarding the personal laws and
women’s rights is whether or not we, women - think Mehr is a provision which
is an unjust imposition on men. They further ask whether or not we, women -
who demand equality for ourselves be against this provision?
