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Mustafa El-Mumin

that it is an instrument of cultural relativism, one that ought to be commended for its amicable reconciliation of Sharīʿah with the international human rights framework. 2 The issue at hand is that the literature surrounding the GDHR is notably bereft, with Alfadhel’s assessment the primary


Edited by Eugene Cotran and Martin Lau

Practitioners and academics dealing with the Middle East can turn to the Yearbook of Islamic and Middle Eastern Law for an instant source of information on the developments over an entire year in the region. The Yearbook covers Islamic and non-Islamic legal subjects, including the laws themselves, of some twenty Arab and other Islamic countries.

The publication's practical features include:
- articles on current topics,
- country surveys reflecting important new legislation and amendments to existing legislation per country,
- the text of a selection of documents and important court cases,
- a Notes and News section, and
- book reviews.

Brian A. Kritz

ṣulḥa intervention by a jaha. “The ritual requires the offender’s family to state that, on its own behalf and that of the offender, it assumes responsibility for the offender’s deed, it feels regret for that deed, and it seeks a reconciliation with the victim’s family. The occasion mandates the jaha

Iyad Mohammad Jadalhaq

its ruling that reads: The burden of proof of the defects of consent with reconciliation, from its occurrence at the time of contracting under the influence of duress, misrepresentation, fraud, or mistake rests with the one who claims any of these defects from the reconciled contracting parties. 52 3

Kingdom of Morocco The Justice and Reconciliation Commission

Three-part Summary of the Final Report

Editors Yearbook of Islamic and Middle Eastern Law Online

Toward the Reform of Private Waqfs

A Comparative Study of Islamic Waqfs and English Trusts


Hamid Harasani

Using a combination of the comparative legal method and hermeneutics, this book reconciles Islamic law with English trust’s law in these two main areas. It does not find it necessary for one legal system to reign supreme over the other, as such solutions will be questioned by the internal subjects of the dominated legal system, undermining the efficacy of this study. Rather, reconciliation is a mutual step to congruence taken by both legal systems. In the area of perpetuities, the book finds that neither Islamic Waqfs must be perpetual, nor common law trusts must have a rule against perpetuities. Regarding ownership theories, the multiplicity of rendered theories in both legal systems presents more than one avenue of reconciliation. Overall, the study finds that private Waqfs and private trusts can be reconciled without undermining the internal hermeneutic standpoints of both legal systems.

Sayed Sikander Shah

principle of tah ̣ kim ; its potential as a viable reconciliation technique was somewhat obscured by juridi- cal technicalities. Indisputably, mediation was the underlying ratio legis for the institution of h ̣ akam (arbitration). In practice, however, mediation was not the sole prerogative of the

Mohammad Fadel

As revolution in the Arab world became clear, questions were raised whether political Islam had or would hae any role in the revolutions. The popular press seemed to minimize or deny the role of Islam in the Tunisian and Egyptian revolutions. The attempt to minimize the role of Islam in these revolutions does little to help us understand the course of Islamic political thought over the last 150 years in the Arab world, its relationship to the democratic demands of the Arab peoples, and the prospects for a reconciliation between modern Islamic political thought and certain forms of democratic secularism. The central hypothesis of this essay is that neither the Tunisian nor the Egyptian Revolutions can be properly understood without the contributions of Islamic modernism to modern political thought in the Arab world.

Nasra M. Shah

The six oil-rich Gulf Cooperation Council (GCC) countries are among the largest recipients of temporary labor migrants in the world today with non-nationals comprising about 47% of their population. The upward trend in labor migration to the region has been especially pronounced since the early 1980s. Asian workers from Bangladesh, India, Indonesia, Pakistan, the Philippines and Sri Lanka constitute the major stock of migrants. The proportion of Asian relative to Arab workers has increased over time with the former group comprising about 60-70% of foreign workers in some countries. Data on annual outflows from sending Asian countries shows a consistent upward trend in labor migration during the 1990s and 2000s. Saudi Arabia and the United Arab Emirates are currently the largest recipients of Asian workers. A majority of migrants are male. However, the number of female workers has registered a consistent increase over time as a result of the rising demand for female domestic workers. Among the male workers, half or more are employed in unskilled occupations in the Gulf.

The migration policies of the sending and receiving countries are at odds with each other. Sending countries aim to increase the outflows, primarily to enhance remittance receipts and curtail unemployment at home. Receiving countries aim to restrict migrant inflows and reduce migrant stock through concerted efforts towards nationalizing the labor force. Reconciliation of the above policies remains a challenge for the future.

MINISTERIAL DECREE NO. 572 OF 1988 RECONCILIATION AND ARBITRATION RULES FOR THE CHAMBERS OF COMMERCE OF CAIRO AND ALEXANDRIA. This Ministerial Decree sets out basic provisions for reconciliation and arbitration procedures in domestic Egyptian matters. The Decree itself indicates in its preamble