By Carolyn Fluehr-Lobban
This is a multi-volume assortment by means of major authors in Islamic reports. The volumes have been initially released among 1867 and 1987. the gathering reprints texts conscientiously chosen at the foundation in their effect and status, written via pre-eminent students of Islamic historical past, philosophy and faith.
The majority of the volumes reprint the unique, first variations, yet the place acceptable, up-to-date, enlarged variations are often chosen.
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Extra resources for Islamic Law and Society in the Sudan
The husband did not do this (and we don't know if the wife would have agreed to this aspect of custom being part of her marriage contract) and, as such, customary practice was limited to the nomination of the dower and not its execution. Clearly the husband, in appealing his case all the way to the Shari'a Supreme Court, had the expectation that customary law would supersede all other interpretations of the facts. It is worth noting here that the Shari'a law giving a woman the full and unrestricted right to the disposition of her dower is a great deal more favorable to overall conditions for married women than is the local 'shart', which is more akin to the traditional brideprice.
Such terms included daftar (record book, especially for tax collection), wazir (ruler or head), nazir (local chief). The first colonization of the Sudan had both retrogressive and progressive apsects; the subjugation of the Sudanese people represented a dark period for a host of previously autonomous peoples, yet in that complex dialectic the Sudanese nationality was born. Likewise, while Turkish rule was a bitter experience for the Sudan, the colonial episode brought Sudanese Muslims more closely in touch with orthodox Islam and the great centers of Islamic learning.
The successful, in many cases the unobstructed, expansion of the Mahdi's armies from Dongola south and east and west in the Sudan was an episode of unparalleled resistance against imperialist designs in Africa. Ottoman institutions were rebuked and the Mahdi endeavored to instruct his followers (al-Ansar) to follow the pure, unsecularized Shari'a. ) he issued a proclamation asserting that the spoils of war, according to the rule of the Shari'a, belong to the Mahdist community as a whole and not to individuals (Holt, 1970: 125).
Islamic Law and Society in the Sudan by Carolyn Fluehr-Lobban