“…Religion, both that of majorities and that of minorities, can be seen to have been remodeled in the process. Twenty-first-century movements to adopt and expand Islamic criminal law in Nigeria and Pakistan, for example, have generated new inquiries into the political motivations for the contemporary codification of religious norms (Eltantawi 2017, Hefner 2011, Kendhammer 2016, Lau 2007, Quraishi-Landes 1997, Vaughn 2016, reviving older, more doctrinal inquiries into Islamic legal procedure and judicial discretion (Bassiouni 1982, Haleem et al 2003. Nigeria and Pakistan have also been sites of renewed attention to Islamic fiqh, or jurisprudence, on zina (unlawful sex) and zina bil-jabr (rape), including both ta'zir (discretionary) and hadd (obligatory) corporal punishment, in light of international human rights discourse on gender parity and bodily integrity (Mir-Hosseini 2011, Peters 2005).…”