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• v. 1. Indonesia
• v. 2. Singapore
• v. 3. Malaysia and Brunei.

A thorough and detailed survey of Islam and the law in Indonesia today is long overdue. This volume offers an expert and systematic update of the interaction of Islam and positive law (substantive regulations and institutions) in contemporary Indonesia, where Islamic law has developed within a state-approved and secularising bureaucratic structure that valorized local traditions over the scriptures of Islam. Successive governments have sought to integrate Islam into the framework of a secular national ideology, albeit in contested form, with constant ideological debates over relevance and content. The result is an increasingly complex mixture of local traditions and norms and state secularism, with growing social and political pressure for an orthodoxy modeled more closely on Arab cultures. Based on extensive fieldwork, this volume gives a detailed account of current debates, legal institutions and substantive laws, explicitly asking whether a uniquely Indonesian approach to Shari'ah can be identified, as many local Muslim leaders have long argued is the case.
(source: Nielsen Book Data)
Malaysia and Brunei both apply a complex hybrid body of positive law to their Malay Muslim majorities. This volume traces the development of a unique 'Anglo-Malay madhhab' in these states, initially by colonial and latterly by successor states. In Malaysia and Brunei, shari'ah has been filtered through Anglo-common law state institutions, creating a hybrid 'Anglo-Muslim' mixture of legal doctrines. This system of jurisprudence makes only very limited reference to the classical shari'ah but draws heavily on the secular English common law and its legal traditions, procedures and principles. In post-colonial times, this system has not been accepted without resistance and this volume considers the impact of colonial and successor states on the development of legal institutions and systems of Malaysia and Brunei.
(source: Nielsen Book Data)
Southeast Asia has the world's largest Muslim population - Indonesia alone is home to more Muslims than the entire Middle East - yet nowhere in the region has a theocratic government emerged. Instead, Southeast Asian Islam is characterised by heterodox local traditions. Muslim societies today are torn between radical Islamist reformers calling for Shari'ah law and secular governments using law to contain and co-opt it. The result is a tension between state laws and institutions and Islamic alternatives. These three volumes provide an up-to-date, expert account of this complex contest across contemporary Indonesia, Singapore, Malaysia and Brunei in a comprehensive form not attempted for decades, including coverage on a range of areas including legal doctrine, substantive laws, judicial decision-making, the administration of religion, intellectual debate and state policy developments.
(source: Nielsen Book Data)
The substantive regulations and legal institutions through which the state manages the religions of its Malay minority in contemporary Singapore are the focus of this volume. Through a detailed account of positive law and related religious and social institutions, Lindsey and Steiner explore the balance that the Singaporean government seeks to maintain between its obligations to an indigenous Muslim minority and the needs of its majority non-Muslim immigrant community.
(source: Nielsen Book Data)

• v. 1. Indonesia
• v. 2. Singapore
• v. 3. Malaysia and Brunei.

A thorough and detailed survey of Islam and the law in Indonesia today is long overdue. This volume offers an expert and systematic update of the interaction of Islam and positive law (substantive regulations and institutions) in contemporary Indonesia, where Islamic law has developed within a state-approved and secularising bureaucratic structure that valorized local traditions over the scriptures of Islam. Successive governments have sought to integrate Islam into the framework of a secular national ideology, albeit in contested form, with constant ideological debates over relevance and content. The result is an increasingly complex mixture of local traditions and norms and state secularism, with growing social and political pressure for an orthodoxy modeled more closely on Arab cultures. Based on extensive fieldwork, this volume gives a detailed account of current debates, legal institutions and substantive laws, explicitly asking whether a uniquely Indonesian approach to Shari'ah can be identified, as many local Muslim leaders have long argued is the case.
(source: Nielsen Book Data)
Malaysia and Brunei both apply a complex hybrid body of positive law to their Malay Muslim majorities. This volume traces the development of a unique 'Anglo-Malay madhhab' in these states, initially by colonial and latterly by successor states. In Malaysia and Brunei, shari'ah has been filtered through Anglo-common law state institutions, creating a hybrid 'Anglo-Muslim' mixture of legal doctrines. This system of jurisprudence makes only very limited reference to the classical shari'ah but draws heavily on the secular English common law and its legal traditions, procedures and principles. In post-colonial times, this system has not been accepted without resistance and this volume considers the impact of colonial and successor states on the development of legal institutions and systems of Malaysia and Brunei.
(source: Nielsen Book Data)
Southeast Asia has the world's largest Muslim population - Indonesia alone is home to more Muslims than the entire Middle East - yet nowhere in the region has a theocratic government emerged. Instead, Southeast Asian Islam is characterised by heterodox local traditions. Muslim societies today are torn between radical Islamist reformers calling for Shari'ah law and secular governments using law to contain and co-opt it. The result is a tension between state laws and institutions and Islamic alternatives. These three volumes provide an up-to-date, expert account of this complex contest across contemporary Indonesia, Singapore, Malaysia and Brunei in a comprehensive form not attempted for decades, including coverage on a range of areas including legal doctrine, substantive laws, judicial decision-making, the administration of religion, intellectual debate and state policy developments.
(source: Nielsen Book Data)
The substantive regulations and legal institutions through which the state manages the religions of its Malay minority in contemporary Singapore are the focus of this volume. Through a detailed account of positive law and related religious and social institutions, Lindsey and Steiner explore the balance that the Singaporean government seeks to maintain between its obligations to an indigenous Muslim minority and the needs of its majority non-Muslim immigrant community.
(source: Nielsen Book Data)

• History and application of the Mohammedan law
• Law relating to family relations
• Succession and inheritance
• Law relating to alienations
• Death-illness and its effects.

Historical study of Islamic Jurisprudence in South Asia

In a multi-disciplinary approach, the book discusses the historical, social and legal contexts of Shari'a law reform in South Asia, their methodology and juristic basis, the debate between traditionalists and the modernists over their legality, the resultant political and social tensions and their success in improving the social position of Muslim women. The study argues that through a creative adaptation of law to the changing needs of society, Islamic values and modernisation can be made compatible and Muslim women assured full legal rights.
(source: Nielsen Book Data)

In a multi-disciplinary approach, the book discusses the historical, social and legal contexts of Shari'a law reform in South Asia, their methodology and juristic basis, the debate between traditionalists and the modernists over their legality, the resultant political and social tensions and their success in improving the social position of Muslim women. The study argues that through a creative adaptation of law to the changing needs of society, Islamic values and modernisation can be made compatible and Muslim women assured full legal rights.
(source: Nielsen Book Data)

• Muslim family law, colonial courts, and Muslim women
• Muslim family law in India since 1947
• Muslim family law in Pakistan since 1947
• Muslim family law, judicial interpretation and Muslim women's legal rights in Bangladesh.