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^{^[2]} David I. Levine, Northern District Of California Adopts Early Neutral Evaluation To Expedite Dispute Resolution, 72 Judicature 235 (1989).

^{^[3]} David I. Levine, Early Neutral Evaluation: The Second Phase, J. Disp. Resol. 1 (1989).

^{^[4]} Zakiyy, Norman & Hassan, Kamal, Integrating Early Neutral Evaluation into Mediation of Complex Civil Cases in Malaysia, VII Journal of Politics and Law, No. 4 138 (2014)

^{^[5]} WORLD TRADE ORGANIZATION, What are Intellectul property Rights? Available at: https://www.wto.org/english/tratop_e/trips_e/intel1_e.htm (last visited Nov. 16, 2022).

^{^[6]} WORLD INTELLECTUAL PROPERTY ORGANISATION, What is Intellectual Property? (2004) Available at: https://tind.wipo.int/record/28588?ln=en (last visited Nov. 16, 2022).

^{^[8]} Jennifer Mills, Alternative Dispute Resolution in International Intellectual Property, Ohio State Journal on Dispute Resolution, Vol 11:1, 229 (1996)

^{^[9]} Japan Patent Office, Introduction to TRIPs Agreement

^{^[12]} Law Bhoomi, Intellectual Property Rights: Concept, characteristics and justifications, Law Bhoomi (2021) available at: https://lawbhoomi.com/intellectual-property-rights-concept-characteristics-and-justifications/#_ftn1 (last visited Nov. 16, 2022).

^{^[15]} Miriam R. Arfin, The Benefits of Alternative Dispute Resolution in Intellectual Property Disputes, 17 Hastings Comm. & Ent. L.J. 893 (1995).

^{^[19]} Madeline Kimei, Early Neutral Evaluation (ENE) and Its Importance for the Civil Justice System in Tanzania. SSRM, (2020)

^{^[21]} WORLD INTELLECTUAL PROPERTY ORGANISATION available at https://www.wipo.int/portal/en/index.html (last visited Nov. 16, 2022).

^{^[22]} Adithya Joseph, Alternative Dispute Mechanism in the Intellectual property Regime, Manupatra (March 11, 2010)

^{^[25]} Norman Balmer, Alternative Dispute Resolution in Patent Controversies, 6 RISK 145 (1995)

^{^[29]} Krishna Bhattacharya, Effectiveness of Mediation in Trademark Disputes, IMW Post (June 26, 2020)

^{^[30]} Bawa Masala Company v. Bawa Masala Co. Pvt Ltd, (2007) AIR (Del) 284 Para 2,3

^{^[32]} The Code of Civil Procedure, 1908 (Act No. 5 of 1908) S.89.

^{^[33]} Brazil & Wayne D, Early Neutral Evaluation or Mediation - When Might ENE Delivery More Value, 69 Judicature 279 (2007).

[1] Marwadikumbhar, Santosh. (2019). "A STUDY OF WHISTLE BLOWING PRACTICES IN SELECT PUBLIC COMPANIES IN INDIA". Intercontinental Journal of Marketing Research Review. 7. 1.

[5] Nikhil Varshney & Amartya Saha, The Whistleblower Bill, 2010: A critical Analysis, 1 NSLJ (2012) 79.

[7] IV. “A Switch in Time, Saves Nine” - Minimizing Corporate Crime by Maximizing Corporate Whistle-Blower Protection in India, (2020) 3.2 JCLG 70

[8] The Securities and Exchange Board of India (SEBI)

[10] Barman, Arup. (2011). Whistle Blowing Exercise in Indian Corporation - Does It Really Blow?. SSRN Electronic Journal. 10.2139/ssrn.1751865.

[11] Tudu, Preshita & Pathak, Pramod. (2015). Growing Corruption: Is Whistle Blowing the Answer. Management and Labour Studies. 39. 208-218. 10.1177/0258042X14558180.

[12] Karn Mahawa, “Corporate governance and whistle blowing in India: Promises or Reality?”, International Journal of Law and Management, Vol. 59 Issue: 3, pp.430-441.

[13] Marian V. Heacock and Gail W. McGee, Whistleblowing: An Ethical Issue in Organizational and Human Behavior, Business & Professional Ethics Journal, Vol. 6, No. 4, pp. 35-46, https://www.jstor.org/stable/27799960

[14] Kataria, Aarushi. (2020). Revisiting the Satyam Accounting Scam: A Case Study Revisiting the Satyam Accounting Scam: A Case Study. 23.

[15] Banerjee, S. and Roy, S., 2014. Examining the dynamics of whistleblowing: A causal approach. IUP Journal of Corporate Governance, 13(2), p.7.

[16] Dhamija, S., 2014. Whistleblower policy—time to make it mandatory. Global Business Review, 15(4), pp.833-846.

[2] State of Bombay v. Kathi Kalu, AIR 1961 SC 1808

[5] AIR 1968 SC 147; S.K. SINGH v. V.V.GIRI, AIR 1970 SC 2097.

[1] Mr. Nehru‘s declaration in the course of a speech delivered on 20th June 1916 in protest against the Press Act, 1910.

[2] Mr. Nehru‘s declaration in the course of a speech delivered on 20th June 1916 in protest against the Press Act, 1910.

[6] Rattiram Vs. State of M.P. through Inspector of Police, AIR 2012 SC 1485

[1] Sampak P. Garg, Law and Religion: The Divorce Systems of India, 6 Tulsa J. COMP. & INT'l L. 1 (1998).

[2] Kimberly Y. Schooley, Comment, Cultural Sovereignty, Islam, and Human
Rights: Toward a Communitarian Revision, 25 CUMB. L. REV. 651,672-75 (1995).

[3] It has been noted that customary law is the source of the right of repudiation; the
Qur'an's function is to tell husbands not to abuse the power.

[4] This policy allowing talaq to be valid despite coercion or intoxication is unique to Hanafites and is contrary to the Hanbali, Maliki, and Shafii rules.

[5] Mohd. Shamsuddin v. Noor Jahan, 1955 A.I.R. (Hyd.) 144.

[6] M.A. MANNAN, MULLA: PRINCIPLES OF MAHOMEDAN LAW 327 (Pak. ed., 1984).

[7] SHIV SAHAI SINGH, UNIFICATION OF DIVORCE LAWS IN INDIA 257-58
(1993) (discussing post-independence goals of the Indian government); Deshpande.

[8] Coulson, Islamic Law, in AN INTRODUCrION TO LEGAL SYSTEMS 54, 54 (J.
Duncan M. Derrett ed., 1968).

[9] Muslim Personal Law (Shariat) Application Act, No. 26, § 2 (1937) (lndia) (amended
1943).

[11] IBID 1 also SHIV SAHAI SINGH, UNIFICATION OF DIVORCE LAWS IN INDIA 257-58
(1993) (discussing post-independence goals of the Indian government); Deshpande.

[12] AL-QUR'AN, at 2:231.

The two branches of Islamic thought are the Shi'a and Sunni. See JAMES S.E. OPOLOT,
WORLD LEGAL TRADITIONS AND INSTITUTIONS 144 (rev. ed. 1981). Most Muslims follow the
Sunni branch of Islam. See JOHN L. ESPOSITO, WOMEN IN MUSLIM FAMILY LAW 135 n.2
(1982). The Sunni branch, itself, is divided into four schools of thought. See id. at 2. These
schools are the: Hanafi, Maliki, Shafli, and Hanbali.The majority of Muslims in India
are Hanafite. See Paras Diwan, Family Law, in THE INDIAN LEGAL SYSTEM 633, 635 (Joseph
Minattur ed., 1978); ASAF A.A. FYZEE, OUTLINES OF MUHAMMADAN LAW 77 (4" ed. 1974);
OPOLOT, supra, at 145 (Muslims in Pakistan are also Hanafites); ARCHANA PARASHAR,
WOMEN AND FAMILY LAW REFORM ININDIA 151 (1992). The part of this paper that discusses
Islam in India will address Hanafite law.

[13] IBID Also ANGELES J. ALMENAS-LIPOWSKY, THE POSITION OF WOMEN IN LIGHT OF
LEGAL REFORM 57 (1975).

DAVID PEARL, A TEXTBOOK ON MUSLIM LAW 90-
91(1979).

[14] AL-QUR'AN, supra note 12, at 2:228.

Buffatan Bibi v. Abdul Salim 1950 A.IR.
(Cal.) 304.

[18] Such husbands, who have falsely accused their wives of adultery, do not go free of punishment. See AL-QURAN, supra note 12, at 24:11-26. The Quran reminds such husbands that God, though forgiving, is omniscient and can punish them for blaspheming faithful women. IBID.

[19] When a wife suspects her husband is adulterous, her only recourse is to the Dissolu-
tion of Muslim Marriages Act, § 2(ix), which accepts grounds that Muslim law recognizes Dissolution of Muslim Marriages Act, No. 8, § 2(ix) (1939) (lndia);
Traditional Hanafite law recognizes adultery as a ground for divorce. See IBID.
Thus, Islamic women in India have recourse for adulterous husbands.

[21] Dissolution of Muslim Marriages Act, No. 8 (1939) (India);

[22] Because the DMMA adopts non-traditional grounds
for divorce for Muslims, it is considered a departure from Shari'a

[23] Dissolution of Muslim Marriages Act, No. 8, § 2 (1939) (India).

[25] See Dissolution of Muslim Marriages Act, No. 8, § 2 (1939) (India).

[30] Before enactment of the Dissolution of Muslim Marriages Act, the Hanafi school allowed for a wife to obtain a judicial separation only if her husband was impotent. The other schools provided additional grounds, which the Dissolution of Muslim Marriages Act now gives to Hanafites.

[34] Dissolution of Muslim Marriages Act, No. 8, § 2(ii) (1939) (India).

[39] Dissolution of Muslim Marriages Act, No. 8, § 4 (1939) (India).

[42] AL-QUR'AN, supra note 15, at 2:221. This is clear from the Qur'an, which states:
Do not marry idolatrous women unless they join the faith. A maid servant who is a believer is better than an idolatress even though you may like her. And do not marry your daughters to idolaters until they accept the faith. A servant who is a believer is better than an idolater even though you may like him

Id. Another verse of the Qur'an states, in relevant part: "Do not retain your (marriage) ties
with unbelieving women."

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