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Despite being federal secular states, the scope of Islamic law application and Islamic bureaucracy in both Nigeria and Malaysia has expanded tremendously under the influence of Islamist movements. Ideologically, Islamism aims to establish a political system based on Islamic tradition and the full implementation of Sharia law. Islamist activists in both countries have been working and pushing for the full implementation and enforcement of Islamic law including its criminal code which is also known as Hudud. Situating our analysis within a framework of the differentiated context of governance, this study expounds a comparative analysis of the processes of sharia implementation and the varying natures of human rights violation. Our analysis illustrates that the state failure in Nigeria cannot be resolved by replacing the secular political system with an Islamic one as the problem lies elsewhere. In Malaysia whereby state capacity in governance is much more effective, problems peculiar to the contemporary Islamic doctrine such as the theological interpretation of apostasy from the perspective of human rights are aggravated by a strong state capacity in regulating individual Muslims’ private lives. The tendency of seeing harsh punishment as an effective means of weeding out vices and associating it with the seriousness of the state in enforcing Islamic belief leads to the loss of a sense of jurisprudential proportionality, and a zero-sum-game mentality vis-à-vis the respect for human dignity and liberty for both Muslims and non-Muslims alike.

The current study aims to tackle the theoretical understanding of intention as between Sharia and law. It addresses the similarities and differences in the analysis of interpretation of intention across sharia law and law. The paper contrasts between the two ways of dealing with the concept of intention that is both technical and intuitive, across law and religion. Starting from the hypothesis that the concept of intention in sharia law originated in classical contextual realities different from the contemporary realities of Saudi Arabia and become outdated, the study attempts to answer the following questions: How can the concept of intention be adapted to the new socio-economic realities of Saudi Arabia with its new vision toward the world? How can the concept of intentionality adopt by sharia benefits from the analysis of law theory relating to intention? In order to answer the questions of the study, the study adopts the comparative law methodology through which concept of intention is comparatively examined in both sharia and law. The research investigates the historical and cultural context that gives rise to the concept of intentionality in both sharia law and law, as it helps reflect on aspects of similarity and differences and how gap between the sharia law and law can be bridged. The collected data is obtained through comparing sharia law in Saudi Arabia to the law applied in the West. The study has reached a conclusion that the sound methodological application of the concept of intention in sharia law requires the integration of elements and concepts from the Western law concept of intention.

Two years after the revolution that toppled a dictator, Egypt is already a failed state. According to the Failed States Index, in the year before the uprising we ranked No. 45. After Hosni Mubarak fell, we worsened to 31st. I haven't checked recently -- I don't want to get more depressed. But the evidence is all around us. Today you see an erosion of state authority in Egypt. The state is supposed to provide security and justice; that's the most basic form of statehood. But law and order is disintegrating. In 2012, murders were up 130 percent, robberies 350 percent, and kidnappings 145 percent, according to the Interior Ministry. You see people being lynched in public, while others take pictures of the scene. Mind you, this is the 21st century -- not the French Revolution! The feeling right now is that there is no state authority to enforce law and order, and therefore everybody thinks that everything is permissible. And that, of course, creates a lot of fear and anxiety. Adapted from the source document.

EPDF and EPUB available Open Access under CC-BY-NC-ND licence. This book draws on the accounts of 170 individuals who had, or led, a wedding ceremony outside the legal framework. The authors examine what these ceremonies can tell us about how couples want to marry, and what aspects of the current law preclude them from doing so.

chapter 1 Introduction -- chapter 2 The Sharia Law's Genesis: A Brief History -- chapter 3 The Legal Theory of the Sharia Law -- chapter 4 Women's Legal Status in the Sharia Law -- chapter 5 Iran's Criminal Justice System: From Secular to Sharia -- chapter 6 The Criminogenic Impacts of the Sharia-Based Criminal Justice System in Iran, 1979-1999 -- chapter 7 Feminine Crime under the Sharia-Based System in Iran -- chapter 8 The Sharia Law and Female Victimization in Iran -- chapter 9 Conclusion.

This study aims to determine the optimization of DPS in carrying out the supervisory function of sharia principles in Islamic banking in Lhokseumawe City, and the obstacles experienced as well as the DPS efforts to resolve obstacles in carrying out the supervisory function of sharia principles. This study uses empirical research methods and empirical juridical approaches. Data were obtained through field research and library research. Data analysis was carried out qualitatively. Research shows that in optimizing the monitoring of sharia principles, DPS asa supervisor should be active in monitoring Banks directly. In the second quarter of 2007, the company's net profit in the first half of 2007 fell to rp8.3 trillion from rp2.9 trillion in the same period last year. It is suggested that DPS can increase their supervision in supervision Islamic banks in order to create Islamic banks that comply with sharia principles in accordance with Article 32 paragraph (3) of Law Number 21 of 2008 concerning Sharia Banking and Article 45 paragraph (1) of Qanun Aceh Number 11 of 2018 concerning Islamic Financial Institutions.

The national banking legal system uses two operational principles, namely conventional and sharia. Sharia banking was born and based on the Islamic legal system. Islamic banks in Indonesia have only been operating for about 25 years. This is still relatively new compared to conventional banks which have been used for more than a century. Various regulations were made to support the development of Islamic banks. This paper will examine the scope of the national banking legal system and the implementation of sharia principles in the material law of the national banking legal system. From the results of the study it was concluded that: (1) The legal system of Islamic banking in Indonesia consists of three components of the legal system, namely legal substance (material law and formal law), structure, in the form of institutions that support Islamic banking, and culture, both corporate culture , as well as the culture of society. This is in accordance with the elements of the legal system put forward by L. Friedman. (2) The implementation of sharia principles in material law within the scope of the national banking legal system has been embodied in laws and regulations in the banking sector which contain sharia principles. Hierarchically starting from the constitution, namely the 1945 Constitution, Government Regulations, Financial Services Authority Regulations, National Economic Law Compilation and DSN-MUI Fatwas. However, in a number of regulatory matters (material law) Islamic banking is still the same as conventional banks.