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By Clifford Edmund Bosworth

"The Encylcopaedia of Islam" (New version) units out the current country of data of the Islamic global. it's a key to knowing the area of Islam, not just the faith itself but additionally the believers and the nations during which they reside. The paintings embraces articles on uncommon Muslims of all ages and land; on tribes and dynasties; at the crafts and sciences; on political and spiritual associations; at the geography; ethnography; natural world of some of the nations and at the heritage, topography and monuments of the key cities and towns. This re-creation is released in double fascicules of 128 pages. 8 to 10 fasciculess make up one quantity. Upon of completion of a quantity, covrs and prelims are provided for binding.

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Extra info for The Encyclopaedia of Islam: Mahk-Mid Vol 6 (Encyclopaedia of Islam New Edition)

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Muhammad c Abduh, Takrir f i isldh almahdkim al-shar^iyya, Cairo 1900; J. Brugman, De betekenis van het Mohammedaanse recht in het hedendaagse Egypte ("The place of Islamic law in contemporary Egypt"), The Hague 1960, with important bibliography; J. N. D. Anderson, Law reform in Egypt, 1850-1950, in P. M. ), Political and social change in modern Egypt, London 1968, 209-30; Ch. Chehata, Droit musulman, Paris 1970; Mahmasanl, al-Awddc al-tashri^iyya, 220-40; F. J. Ziadeh, Lawyers, the rule of law and liberalism in modern Egypt, Stanford, Calif.

3294 of 1938 requires Druze courts to apply the rules of procedure applicable in SunnI and Dja c farl courts. The Druze Administration of Justice Law of 1960 provides that, in the absence of an express provision in that law as to a particular matter, the Druze courts shall apply the rules of procedure applicable in Muslim Sharica courts, and that in the absence of an express provision also in the latter, they shall apply the general principles of civil procedure as far as they are not repugnant to Druze religious law and Druze tradition.

Early in 1918, the sharci judicial system was reorganised with a view to adapting it to the new political situation. Personal jurisdiction was limited to Sunnls, and matters of personal status of Shi c Is, Christians and Jews were assigned to civil courts of first instance, which followed the personal status law of the parties or any custom applicable to them, provided it was not contrary to justice, equity or good conscience. These courts were authorised to refer such matters to the Shi* T muajtahid or to the Christian or Jewish religious authority, as the case might be.

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