Palestinian public. Indeed, Brownson asserts that the shariʿa courts were “the only institution [Muslims] were permitted to control under British rule,” which reinforced the patriarchal authority of the courts, and muted attempts at family law reform (p. 165). The courts were a touchstone of stability in a highly unstable moment, and those who controlled them were unwilling to surrender their authority there, when so much had already been stripped from them in society at large. However, Brownson’s review of the al-Quds cases does show that there were moments of innovation, and she argues that there was a significant shift from the Ottoman to Mandate eras regarding the meaning of spousal maintenance, particularly in terms of living arrangements. Her sources reveal that wives in the Mandate period had the right to demand living quarters that were distinct from those of their in-laws, which was an innovation of the 1917 Ottoman Family Law reform. Traditional Hanafi codes permitted husbands to demand their wives live in their parents’ home, but Mandate wives successfully won their maintenance cases—and even wife-initiated divorce cases—when their husbands did not provide adequately separate dwellings for them. Routinely, wives found success in desertion cases as well, gaining divorces from Mandate-era qud ā who used the Ottoman 1917 codes, rather than Hanafi law, which favored husbands in such circumstances. Unsurprisingly, Brownson stresses that women who could afford to hire a lawyer often received more favorable judgements than those who were left to argue their own cases. Brownson’s study presents us with extremely valuable insights into the ways that Muslim Palestinian women worked within Islamic institutions to exercise their marital rights, at a time when the fabrics of Palestinian society were being torn apart by multiple outsiders. Her focus on “gendered strategies” is a particularly useful framing for a time when family law was rarely innovative, and women’s movements did not rally around dramatic changes to the legal system. This approach shows that women did recognize their Islamic rights and trusted the shariʿa courts as the venue to claim them. Her research fills a significant gap in our historical understanding of Palestinian women’s lives in the Mandate era and serves as an important compliment to the field. It pairs nicely with the work of Judith Tucker, Annelies Moors, Beshara Doumani, and others who have examined Palestinian applications of shariʿa in family law in other eras. It is elegantly written, and includes a useful glossary of legal terms, a fantastic introduction with crucial historical context, and the court cases are richly brought to life by Brownson’s adept prose. I highly recommend Palestinian Women and Muslim Family Law in the Mandate Period, both for its important contribution to the history of Palestinian women’s lives during the Mandate, as well as to those looking for a coherent model of a clearly articulated analysis of shariʿa and its applications in family law.

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改革家庭法：约旦和摩洛哥的社会和政治变革。Dörthe Engelcke，（剑桥，英国：剑桥大学出版社，2019 年）。pp。284. 99.99 美元的布料。国际标准书号：9781108496612

巴勒斯坦公众。事实上，布朗森断言伊斯兰教法法庭是“在英国统治下唯一被允许控制的机构 [穆斯林]”，这加强了法庭的父权制，并抑制了家庭法改革的尝试（第 165 页）。法院是高度不稳定时期稳定的试金石，控制他们的人不愿意在那里交出他们的权威，因为他们已经在整个社会中被剥夺了这么多。然而，布朗森对 al-Quds 案件的审查确实表明存在创新的时刻，她认为从奥斯曼帝国到托管时代，关于配偶赡养费的意义，特别是在生活安排方面，发生了重大转变。她的消息来源显示，托管时期的妻子有权要求与姻亲不同的住所，这是 1917 年奥斯曼家庭法改革的创新。传统的哈纳菲法典允许丈夫要求他们的妻子住在父母家中，但当丈夫没有为她们提供足够的独立住宅时，委托妻子成功地赢得了赡养费案件——甚至是妻子发起的离婚案件。通常，妻子们在遗弃案件中也取得了成功，与使用奥斯曼 1917 年法典的托管时代 qudā 离婚，而不是在这种情况下有利于丈夫的哈纳菲法。不出所料，布朗森强调，有能力聘请律师的女性往往比那些只能为自己的案件辩护的女性获得更有利的判决。布朗森的研究为我们提供了极其宝贵的见解，了解巴勒斯坦穆斯林妇女在伊斯兰机构内工作以行使婚姻权利的方式，当时巴勒斯坦社会的结构正被多个局外人撕裂。她对“性别策略”的关注是一个特别有用的框架，当时家庭法很少有创新，妇女运动也没有围绕法律制度的巨大变化而集会。这种方法表明，妇女确实承认她们的伊斯兰权利，并信任伊斯兰教法法庭作为主张这些权利的场所。她的研究填补了我们对托管时代巴勒斯坦妇女生活的历史理解的重大空白，并且是对该领域的重要补充。它与 Judith Tucker、Annelies Moors、Beshara Doumani 的作品完美搭配，和其他研究过伊斯兰教法在其他时代的家庭法中的巴勒斯坦应用的其他人。它写得很优雅，包括有用的法律术语表、具有重要历史背景的精彩介绍，以及布朗森娴熟的散文丰富地生动地描述了法庭案件。我强烈推荐《托管时期的巴勒斯坦妇女和穆斯林家庭法》，因为它对托管期间巴勒斯坦妇女生活史的重要贡献，以及那些寻求对伊斯兰教法及其应用进行清晰阐述分析的连贯模型的人在家庭法中。布朗森娴熟的散文使法庭案件栩栩如生。我强烈推荐《托管时期的巴勒斯坦妇女和穆斯林家庭法》，因为它对托管期间巴勒斯坦妇女生活史的重要贡献，以及那些寻求对伊斯兰教法及其应用进行清晰阐述分析的连贯模型的人在家庭法中。布朗森娴熟的散文使法庭案件栩栩如生。我强烈推荐《托管期间的巴勒斯坦妇女和穆斯林家庭法》，因为它对托管期间巴勒斯坦妇女生活史的重要贡献，以及那些寻求对伊斯兰教法及其应用进行清晰阐述分析的连贯模型的人在家庭法中。