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UNIFEM Study on Application of CEDAW in 3 countries (2003) highlights include:

Chapter 1 - Conceptualising Islamic Law, CEDAW and Women's Human Rights in Plural Settings: A Comparative Analysis of Application of CEDAW in Bangladesh, India and Pakistan

by Shaheen Sardar Ali

Aug 2009 

Musawah Statement on the Proposed CEDAW General Recommendation on the Economic Consequences of Marriage and its Dissolution 

Oct 2011 - 50th CEDAW Session, Geneva, Switzerland

Increasingly, Muslim women are claiming for themselves the right to shape the interpretations, norms and laws that affect their lives.

This is a set of theoretical papers to provide support for Musawah's declaration that equality is necessary and possible in Muslim families today. 

From the Introduction, by Zainah Anwar:

This report documents the trends identified in the Musawah research project on the Convention on the Elimination of All Kinds of Discrimination against Women (CEDAW), which examined States parties' justifications for their failure to implement CEDAW with regard to family laws and pratices that discriminate against Muslim

Just as laws and practices vary from country to country, groups in various nations and contexts are at different stages and have taken a variety of strategic approaches to advocate for equality and justice in the Muslim family. Many are pushing for progressive reform of existing laws or practices.

Women of Mauritania, represented by the Association of Women Heads of Families (AFCF), issued a statement regarding the current status of women in Mauritania. The statement highlights concerns regarding recent regressions on several fronts in relation to women’s issues and

The Convention on the Elimination of All Forms of Discrimination against Women (the CEDAW Convention) is a human rights treaty for women. The substance of the Convention is based on three interrelated core principles: equality, non-discrimination and State obligation.