Et insularité dans la poésie seychelloise contemporaine' written by a young. The Islamic Dai's and Fatwa Council of Seychelles have received 10 Honda from the Tirana Trophy International tournament held in Albania last week. Fatwas voor Europese moslims: het project voor een fiqh voor countries Al-Urubbiyya in its heyday had correspondents in Albania, contemporaine. Élites et Modernisation dans la Libye Contemporain (Paris: L'Harmattan, ), pp. Uka, an ethnic Albanian from Kosovo, was a devout.


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Opening 08 fatwas contemporaines albania Did your computer fail to open a 08 file We explain what 08 files are and recommend software that we know can open or convert your 08 files. Extron Electronics is a leading manufacturer of professional AV system integration products including computer video interfaces, switchers, matrix switchers, system.

This paper aims to revisit these premises by focusing on a particular local customary practice that had reportedly been in force since time immemorial among Albanian highland communities.

Setting fire to the house of a murderer, who took flight after his act, was part of the ancient Albanian customary law known as fatwas contemporaines albania Kanun of Lek Dukagin or Usul-i Cibal Mountain Law. In such cases, fire was a means of extinguishing collective outrage, an extra-judicial punishment carried out usually fatwas contemporaines albania the village community and warranted by local governments.

  • Making law | Matières à Transfaire
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The house-burning custom had been outlawed in by the Ottoman state for the obvious reason that punishing the innocent families of murderers along with the perpetrators without due process of law was against the very principles of the Tanzimat.

It should also be recalled that the punishment for the crime of arson was death penalty according to the Penal Code. Nevertheless, the archival evidence suggests that this custom did not disappear because the killers, in most cases, could not be captured fatwas contemporaines albania arrested and even if they were captured, the local people preferred a quick restitution of justice by fire without delay rather than seeking official punishment to be inflicted on the perpetrator that could take a long time.

In other words, the deterrent and immediate effect of the custom could not be substituted by any other means and thus, it remained legitimate in the eyes of the local communities as well as local authorities who had no choice but to acknowledge its force and benefits to maintain public security and order in the area.

Focusing on this particular component of the customary law in the context of nineteenth-century legal reforms, this paper aims to highlight the complexity of the legal order in the Ottoman Empire and the role of popular understandings of justice and local dynamics in shaping the practice of law which did not necessarily require a consistency with the letter of the law.

Not surprisingly, this inconsistency, or rather the existence of multiple legal spheres in an era marked by centralization, codification, and standardization efforts, resulted in contentions between the imperial center and the provincial governments, but at the same time provided the families of the murderers with a legitimate ground to raise their voices against the custom and ask for the implementation of justice in accordance with the kanun and sharia.

Ottoman Judicial Reform in Yemen This paper deals with the introduction of a new judicial organization in the Province of Yemen after when the second Ottoman conquest of the region took place.

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Examining the ebbs and flows in the process of the establishment of the new Ottoman court system called the nizamiye courts, I argue that the Ottoman state did not insist in uniform policies but had flexibility to use interim formulas to provide for the gradual transformation of the judicial system of Yemen.

A codification of Islamic principles and an adaptation of Western laws followed along with a new system of courts. However, the consolidation of the new legal organization in Yemen took some time.

The Ottoman government established nizamiye courts in the provincial center and in most sub-provinces and districts by On the Politics of Legal Language in Late Ottoman Egypt This paper is an attempt to contribute to the study of legal language in the Ottoman Empire through revising the history of the legal profession fatwas contemporaines albania late Ottoman Egypt.

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From the s onwards, the Ottoman Empire witnessed a period of intense legal transformation. Simultaneously, Egypt, a largely autonomous province within the Empire, was the site of parallel legal experiments that resembled those being formulated in the Ottoman center.

In both Istanbul and Cairo, a novel legal infrastructure consisting of Ottoman and continental European components was being constructed, elaborated on and frequently revised. This infrastructure would gradually become the primary field upon which Ottoman subjects, as well as, in certain cases, foreign residents and travellers, negotiated the fatwas contemporaines albania of their disputes in accordance with legally sanctioned procedures.

The language that elucidated the contours and mechanisms of this infrastructure was marked fatwas contemporaines albania tensions between the apparent meanings of legal concepts and categories, and the meanings of these same categories as understood and deployed by the numerous individuals who navigated the sphere of law.

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The geographical fatwas contemporaines albania of the paper is Cairo, arguably, the alternative center of legal experimentation in the nineteenth-century Ottoman Empire.

In terms of sources, the paper will draw on both Istanbul and Cairo-issued legislations, a host of commercial and civil disputes litigated in Cairo in both state-enacted courts and European esp.


British consulatesas well as contemporaneous commentaries, such as travel accounts and memoirs. Dzovinar Derderian, Fatwas contemporaines albania of Michigan Marriage Law as a Site of Resistance, ss The multi-confessional setting in the eastern Ottoman provinces provided a number fatwas contemporaines albania legal venues for the local inhabitants to contest the regulations of their confessional communities.

In the proposed paper I focus on marriage law and ask how and why marriage presented a central domain for contesting power.

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During the era of the Tanzimat the Armenian Patriarchate in Istanbul attempted to fatwas contemporaines albania full control of the Ottoman Armenian Apostolic communities.

The centralization of the patriarchate— linked to the centralization of the Ottoman state—was challenged in the provinces.

Marriage was a domain in which the Istanbul Patriarchate sought to enforce the letter of the law, but faced multiple difficulties in doing so. I argue that by regulating marriage the patriarchate aimed to demarcate ethno-confessional boundaries and centralize its power in the provinces.

Petitions sent from Van and Erzurum fatwas contemporaines albania the Armenian Patriarchate and the Sublime Porte in Istanbul, as well as the Armenian Catholicosate in the Russian Empire from the s to the s, constitute the main archival sources of the proposed paper.

I will also examine the reports, decrees, and public discourses i. In this paper I question how individuals in the provinces of Erzurum and Van fatwas contemporaines albania the boundaries of marriage law to resist the centralization of the patriarchate.

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