A growing network of transnational Islamic women organizations contesting international law has since the 1990s emerged in the Middle East, coinciding with the proliferation of global civil society during the 1990s and the Cairo Conference on Population and Development (ICPD) the same decade. These organizations are characterized by their opposition against international law, and those related to women and family issues. Their contestation is based on a critique of the UN as a Eurocentric order, which according to them seeks to regulate and impose upon the Muslim world its secular and feminist world system. This paper seeks to understand the contextual and localized conditions that underlie the institutionalization processes behind the phenomena of such transnational networks of women, and their counter-discourse against international law. Scholarly interest in religious opposition against the UN only appeared recently and was prompted by the unanticipated coalition of Muslim states and conservative Christian NGOs clashing over issues of sexual and reproductive health (SRHR) during the Cairo conference (Knox, 2002; Marshall, 2013). While there have been several studies on the emergence of Christian NGOs on the global scene and their opposition to SRHR policies, exploration of their Islamic counterparts has been surprisingly scarce. Described as an “unholy alliance” (Chappell, 2006), the “Baptist-burqa network” (Bob, 2012), or simply allies of the globalized Christian Right (Butler, 2006), Islamic-oriented advocacy actors have been clustered together with right-wing Christian groups as if they belong to the same historical and social trajectory. Looking closer into the particularities of their own context and history, this paper will explore the socio-political backdrop and motives undergirding this transnational network of Islamic women organizations. Preliminary findings suggest that their collective intervention is highly influenced by the colonial legacy in the Middle East. A dominant perception is that cultural, ideological, and ontological manifestations of western colonialism have replaced the primary role of what was before conventional military colonialism. Through feminist projects, they argue, colonial powers seek to erase the traditional family unit as the foundational pillar of their Muslim societies and indigenous ways of living. This, they believe, is now primarily carried out through international institutions such as the UN, in the name of universalism and development. Findings in this paper will be based on textual material, online data, and ethnographic fieldwork.