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The Asia Bibi case is one of the recent manifestations of the blasphemy laws in Pakistan. The Applicant, Asia Bibi, a Christian woman, was sentenced to death by the trial court after allegedly uttering blasphemous statements against the Prophet Mohammad to fellow Muslim field workers. Despite serious questions regarding the quality of her defense and the truthfulness of the allegations against her, the appeal to the Lahore High Court was dismissed.

The Khoja Case, also known as the Aga Khan Case, is one of the rare cases profiling the Shia Imami Nizari Ismaili community (henceforth “Ismailis”). Decided in the High Court of Bombay in 1866 by the Honourable Sir Joseph Arnould, this case was brought by a series of Ismaili plaintiffs who argued that the Ismaili Community was a Sunni community, and therefore did not owe allegiance to the Aga Khan as its leader. The Court held that the Ismaili Community was in fact a Shi’a community, that the Aga Khan was the authoritative head of the community, and therefore, that he had the right to exercise his traditional modes of authority.

Nurani v. Nurani was a case adjudicated by the Court of Appeal at Nairobi in 1982. The Court held it had concurrent jurisdiction with the Ismaili Council for Kenya, through its sectarian tribunal. Thus, this tribunal had the first right to issue a decision on issues arising from the couple's divorce since both the husband and wife had submitted to its jurisdiction. In this decision, the Court contextualized the role of the sectarian tribunal within the context of Kenya's pluralist legal system.

In TSJ v. SHSR, decided by the High Court of Kenya at Nairobi, the Court found that the Kenya Ismaili Conciliation and Arbitration Board did not have the jurisdiction to adjudicate upon a matter of divorce despite the fact that both husband and wife had initially submitted to its jurisdiction. The Court held that either it, or the Kadhis' Courts, could have exclusive jurisdiction in this matter.  

In 1986, the Aga Khan IV promulgated a global Ismaili Constitution, which brought the social governance of the Ismaili community under one umbrella. It was envisioned as a document which could harness the best in individual creativity while creating an ethos of group responsibility. The global Constitution, amended in 1998, covers a range of topics including authority over the community, family and personal law, dispute resolution mechanisms, and the formation of institutions relevant to the community.