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3 40 Z. Mir-Hosseini that reported to the Committee between 2005 and 2010. Published as CEDAW and Muslim Family Laws: In Search of Common Ground (Musawah, 2011), the report consists of three parts. The first examines the justifications by Muslim states that failed to reform discriminatory elements of family laws in their countries. The second part examines the CEDAW committee’s responses to such justifications. In the final part, we show how the Musawah Framework of Action can be used to respond to Muslim states’ justifications for non-compliance and to open possibilities for more just and equal Muslim family laws.

Firstly, to explore the work of these new reformist and feminist voices and the prospects of their success in forging an overlapping consensus between Islamic legal tradition and international human rights laws. Secondly, to show how the struggle for human rights in Muslim contexts is enmeshed in an intricate dialectic between religion and politics, which must be recognized if we are to find the common ground. 1 My Approach and Premises But first, a word on my position: where I am coming from. My approach and analysis are those of a trained legal anthropologist, but I do not claim to be a detached observer.

Translated and edited with a critical introduction by Mahmoud Sadri and Ahmed Sadri. Oxford: Oxford University Press. Vahdat, F. (2004). Post-revolutionary modernity in Iran: The subjective Hermeneutics of Mohamad Mojtahed Shabestari. In S. ), Modern Muslim intellectuals and the Qur’an (pp. 193–224). Oxford: Oxford University Press. Waltz, S. (2004). Universal human rights: The contribution of Muslim states. Human Rights Quarterly, 26, 799–844. Dr. Ziba Mir-Hosseini is Professorial Research Associate at the Centre for Middle Eastern and Islamic Law, University of London, UK, a legal anthropologist and women’s human rights activist.

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