ShariaSource

On 4 November 2026, AHKAM: Jurnal Ilmu Syariah published an article-in-press by Euis Nurlaelawati, Lindra Darnela, Muhrisun, Arif Sugitanata and Kholifatun Nur Mustofa. Its title, “Creating Peaceful Divorce,” points to a question that legal writing can flatten: what should count as success when a marriage has broken down and reconciliation is not a realistic aim? The journal’s issue record dates the release to 4 November and identifies the article as part of volume 26, number 2; the article page gives its abstract and method. The issue record and the article page are primary sources for this publication and its claims.

The authors describe a socio-legal qualitative study based on fieldwork in the Special Region of Yogyakarta and three Central Java regencies. Their abstract reports interviews with six mediators, judges and court staff, field observations and analysis of legal documents. They argue that divorce need not mean mediation failed. It may instead be an orderly resolution if the parties can negotiate fair terms for separation and understand their post-divorce rights and obligations.

A qadi register is easy to approach as a book of court cases. That is often too narrow. İSAM’s description of its forty-volume Istanbul Qadi Registers project says the selected registers include disputes, but also regulations for craftspeople, price lists, waqf documents, sales, donations, loans, inheritance partitions, wills, marriage and divorce records, and copied imperial orders about public or endowment buildings. The project presents facsimiles alongside modern Turkish transliterations, making comparison between image and transcription part of its research design. Its project description is a useful reminder that the register’s contents exceed the category “litigation.”

This mixed record changes the question a historian can ask. A register may show a transaction formally recorded before a judge, a dispute brought to a court, or an administrative text copied into the volume. Those acts may share a physical location in the archive without having the same legal function. The first task is therefore classification at the level of the individual entry, not assumption from the collection title.

On 22 September 2026, Pakistan’s Supreme Court announced its decision in a batch of petitions and appeals led by Mst. Farwa Noreen v. Hassan Ali Agha. The announcement date is also reported by the Associated Press of Pakistan. The bench addressed recurring questions about the legal character of Muslim marriage, the nature of mahr, the statutory Nikahnama and how its dower entries should be interpreted. It expressly confined itself to questions of law: the individual facts, evidence and merits were left for appropriate benches to decide separately. That procedural limit matters. The decision supplies a method for reading marriage records; it does not itself decide every claim in the batch. The judgment is therefore best read as guidance on interpretation and proof within Pakistan’s legal system.

The judgment describes Nikah as a legal institution with contractual features whose incidents also arise from Islamic law, statute and constitutional principles. In that account, dower is a proprietary right belonging to the wife, not a price paid for her. The framing links legal doctrine to the Court’s treatment of evidence: if dower is an enforceable right, the document used to record its terms should be read carefully, without reducing the right to an isolated entry or allowing an unsupported denial to erase the record.

A year’s proceedings can supply a different view of legal history from a sequence of famous jurists. In Morality Tales, Leslie Peirce studies law and gender through the court of sixteenth-century Aintab. The publisher describes an investigation of how local people used the court in personal, family and community problems.

Its account links local interpretation with changing administrative practices and relations of power. The geographical scale is important: the town and its court provide the setting in which the relationship between legal rules and social action is explored. The argument should not lose that setting when the book is cited for a broader claim.

Gregory Holt, also known as Abdul Maalik Muhammad, sought permission to grow a half-inch beard while imprisoned in Arkansas. The prison’s grooming policy generally prohibited beards but made an exception for a specified medical condition. In Holt v. Hobbs, the Supreme Court considered the restriction under the Religious Land Use and Institutionalized Persons Act, commonly called RLUIPA.

The small physical scale of the request matters to the account. The question was how the institution justified refusing that accommodation. A broad description of a dispute between religion and prison security would miss the actual restriction, the exception already available and the alternatives the litigation put in issue.

The Qatar Digital Library describes IOR/R/15/2/2017 as a register principally containing Arabic deeds of land sales dated between 7 February 1913 and 17 June 1921. The physical record is a volume of 223 folios, held in the British Library’s India Office Records and Private Papers.

The catalogue also identifies materials outside that main description: part of a prison manual in English with a Persian translation, and a list of travellers entering or passing through Bahrain in December 1922. A reader who relies only on the register’s title and headline dates could overlook those differences within the volume.

In Beximco v. Shamil Bank, the Court of Appeal considered the construction and effect of a clause referring to sharia principles while selecting English law. The appeal, decided on 28 January 2004, arose from financing agreements and guarantees. The judgment’s introduction identifies the particular issue for which permission to appeal had been granted.

The court did not give the general reference the effect argued for by the defendants. Its analysis distinguishes the choice of a governing law from incorporating identifiable provisions into contractual obligations. That distinction is a better starting point than a statement that the case approved or rejected Islamic finance as a whole.

Asma Sayeed’s Women and the Transmission of Religious Knowledge in Islam was published by Cambridge University Press in 2013. Its subject is women’s participation in the transmission of religious knowledge. The table of contents gives a route into the study’s chronological organization and the different settings in which that participation can be investigated.

For a legal-history reading list, the book’s subject matters because an account of authority also needs an account of learning. Naming the author of a legal text does not identify everyone involved in teaching, transmitting, studying or preserving the knowledge on which it draws.