The impact of Euroization in Businesses’ Access to Finance in Kosovo 183
Abstract
Islamic Law,WKHWKLUGODUJHVWJOREDOOHJDOV\VWHPQH[WWRCivil
Law and Common LawKDVEHHQIDUEDFNVXEMHFWRIDQLQFUHDVHG
interest to the academics. Its main peculiarity is the absorption of theology in the law. There is no clear borderline between MXULGLFDODQGUHOLJLRXVUHJXODWLRQ)RUWKLVUHDVRQLWLVLPSRUWDQWWR understand how certain legal institutes were regulated in the past. ,QIDFW,VODPLFFODVVLFODZGHVSLWHLWVODWHUHYROXWLRQLVFRQVLGHUHG WKHPRVWDXWKRULWDWLYHOHJDOVRXUFHEHFDXVHFORVHVWWRWKH'LYLQH 5HYHODWLRQ
:LWKUHJDUGWRWKHULJKWVDQGREOLJDWLRQVRIVSRXVHVWKH\·UH FRQFHLYHG LQ WHUPV RI FRPSOHPHQWDU\ ZKLOH WKHLU HTXDOLW\ LV interpreted in terms of moral and spiritual rights and obligations. In order to better comprehend their rights and obligations, it is QHFHVVDU\WRDQDO\]HWKHGLIIHUHQWUROHVRIJHQGHULQVLGHWKH,VODPLF family.
*LYHQWKHSUHPLVHVWKLVSDSHUZLOOIRFXVRQVSHFLÀFULJKWVDQG obligations between spouses and with regard to the child-parent relationship. In particular, it will treat the meaning of the supremacy or authority of the man to the woman; the rights and obligations WKDWWKH\KDYHWRZDUGVWKHFKLOGUHQERUQLQDQGRXWRIZHGORFN WKHTXHVWLRQVRQWKHSUDFWLFHRIWKHSRO\J\Q\
Key words: authority, obedience, mahr, hadana, wilaya, kafalah.
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1. Introduction
%HIRUH,VODPPDULWDOUHODWLRQVLQ$UDELDZHUHJRYHUQHGE\WKHGHWHUPLQDWLRQ RILQGLYLGXDOVDQG,VODPHVWDEOLVKHGDVLJQLÀFDQWHYROXWLRQLQWKLVUHJXODWLRQ In reference to personal rights and obligations of spouses, the most important LQQRYDWLRQV FRQFHUQHG WKH IDFW WKDW WKH PDUULDJH ZDV LQWHQGHG DV WKH RQO\ legitimate form of union between man and woman; the practice of polygamy ZDV UHVWULFWHG ZRPHQ ZHUH LQ VRPH FDVHV OHJLWLPDWHG WR DVN IRU GLYRUFH With regards to Islamic society, there is a prejudice about women in a twofold direction:
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b) second, that her inferiority is sanctioned by the main source of the Islamic ODZWKH4XU·DQ
Indeed, despite the efforts to mitigate the condition of women compared to that of the pre-Islamic Arabia, the unbridgeable asymmetry between the SRVLWLRQRIZRPHQDQGPHQUHSUHVHQWVDÀUPSULQFLSOHDQGFKDUDFWHULVWLFVRIWKH ,VODPLFVRFLHW\'XULQJKHUHQWLUHOLIHWKHZRPDQLVFRQVWDQWO\VXEMHFWHGWRWKH more or less intense authority of the man.)URPELUWKWRPDUULDJHLWLVH[HUFLVHG E\KHUIDWKHURUZLWKWKHPDUULDJHE\KHUKXVEDQG,QWKHHYHQWRIZLGRZKRRG RUGLYRUFHVKHUHWXUQVWRWKHRULJLQDOIDPLO\DQGLIWKDWLVQRWSRVVLEOHVKHZLOO withstand the authority of her major sun for life or till a new marriage.
2. The different concepts on gender in Islam
7KLVSRVLWLRQRIPDQ·VVXSUHPDF\WRWKHZRPDQRULJLQDWHVIURPDQDWXUDOLVWLF YLVLRQWRZKDW*RGKDVIRXQGHGIURPWKHFUHDWLRQLQWKHYHU\QDWXUHRIWKLQJV 6XEPLVVLRQWR*RGLVWKHDWWLWXGHRIDQ\EHOLHYLQJWKHZRUG´,VODPµPHDQV VXEPLVVLRQZKLFKLVH[SUHVVHGGLUHFWO\IRUPHQDQGLQGLUHFWO\IRUZRPHQE\ REHGLHQFHWRKHUKXVEDQG´0HQDUHWKHSURWHFWRUVDQGPDLQWDLQHUVRIZRPHQ EHFDXVH$OODKKDVPDGHRQHRIWKHPWRH[FHOWKHRWKHUDQGEHFDXVHWKH\VSHQG IURP WKHLU PHDQV >«@µ 4XU·DQ ,9 7KH RWKHU YHUVH FRQFHUQLQJ PDQ·V VXSHULRULW\WRWKHZRPDQ´>«@EXWPHQKDYHDGHJUHHRYHUWKHP>«@µ4XU·DQ ,,ZDVLQWHUSUHWHGWRPHDQWKDWit does not concern the ontological inferiority RI ZRPHQ WR PHQ EXW UDWKHU UHIHUV WR D ZHOOGHÀQHG FLUFXPVWDQFH WKDW LQ ZKLFK D woman who has obtained the divorce realizes after that to be expecting a baby. In this circumstance, if her husband intends to reconcile, his wife can’t object this decision.2 In fact, Islam imposes obligations to men and women that reduce their freedom in the best interests of the family.
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b) the second is related to an ethic concept of gender, such as the spiritual relation between any human being and God.
7KDW LV WKH UHDVRQ ZK\ ZH ÀQG KLHUDUFK\ EHWZHHQ PHQ DQG ZRPHQ LQ Islamic institute of marriage (or in other social relations), but not at a spiritual OHYHOZKHUHWKH\·UHFRPSOHWHO\HTXDO7KHHTXDOLW\EHWZHHQPHQDQGZRPHQ is therefore interpreted in terms of moral and spiritual rights and obligations. $QH[DPSOHLVWKHYHUVHVWDWLQJWKDW´>«@1HYHUZLOO,DOORZWREHORVWWKHZRUN RIDQ\RI\RXEHKHPDOHRUIHPDOH<RXDUHPHPEHUVRQHRIDQRWKHU>«@µ 4XU·DQ,,,,WFDQDOVREHGHGXFHGE\DQRWKHULPSRUWDQWYHUVH´9HULO\WKH 0XVOLPVPHQDQGZRPHQWKHEHOLHYHUVPHQDQGZRPHQ>«@ZKRDUHREHGLHQW >«@WUXWKIXO>«@SDWLHQW>«@ZKRJLYH6DGDTDW>«@ZKRREVHUYH6DXP>«@ ZKRJXDUGWKHLUFKDVWLW\>«@ZKRUHPHPEHU$OODKPXFKZLWKWKHLUKHDUWVDQG WRQJXHVRUSUD\LQJH[WUDDGGLWLRQDO$OODKKDVSUHSDUHGIRUWKHPIRUJLYHQHVV DQGDJUHDWUHZDUGµ4XU·DQ;;;,,,
3. The rights and obligations between spouses
The rights and obligations between spouses are considered mostly in terms RI UHFLSURFLW\ UDWKHU WKDQ HTXDOLW\ 7KH\ UHÁHFW WKH VSKHUH RI DFWLRQ RI HDFK spouse related to their functions, separate and complementary.7KXVWKHNH\ word to understand the role of husband and wife in the classic Islamic family
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married life, there is mutual tenderness and mercy, because man and woman DUHDEVROXWHO\LQGLVSHQVDEOHWRHDFKRWKHU´$QGDPRQJ+LV6LJQVLVWKLVWKDW +HFUHDWHGIRU\RXZLYHVIURPDPRQJ\RXUVHOYHVWKDW\RXPD\ÀQGUHSRVHLQ WKHPDQG+HKDVSXWEHWZHHQ\RXDIIHFWLRQDQGPHUF\>@´4XU·DQ;;; ,QDÀJXUDWLYHH[SUHVVLRQWKHLUFRPSDUHGWR´FORWKLQJRUGUHVVLQJHDFKRWKHUµ 4XU·DQ,,
The legal and moral obligations between spouses, despite their differences KDYH D UHFLSURFDO QDWXUH QRW FRPSO\LQJ ZLWK WKHVH REOLJDWLRQV FDXVHV WKH dissolution of the marriage. Reciprocal obligations are considered: cohabitation, respect, affection, protection of the moral and material interests of the family. If is not stated otherwise in the marriage contract, the husband may pretend KHUZLIHWROLYHLQKLVKRXVH7KHPDLQREOLJDWLRQVIRUWKHKXVEDQGRQFHSDLG
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the mahr or sadaq,FRQVLVWLQÀQDQFLDOO\VXSSRUWLQJWKHIDPLO\DQGSURYLGLQJ IRULWVQHHGVKHPXVWHQVXUHWRKLVZLIHZLYHVPDLQWHQDQFHIRRGFORWKLQJ DQGVKHOWHUFRQYHQLHQWWRKHUVRFLDOVWDWXVnafaqah). The nafaqah is not owed WR UHSXGLDWHG ZRPHQ RU WR ZLGRZV XQOHVV WKH\ ZHUH LQÀUP DW WKH WLPH RI PDUULDJH,WLVFRQWURYHUVLDOZKHWKHUWKLVLVRZHGWRWKHZRPDQZKRUHWXUQVWR KHUIDWKHU·VKRXVHZLWKRXWKDYLQJFRQVXPPDWHGWKHPDUULDJH
7KHKXVEDQGVKRXOGWUHDWKLVZLIHZLWKNLQGQHVVDQGPXVWUHIUDLQIURPDQ\ XQIDLUEHKDYLRUWRZDUGVKLVZLIHZLYHV´>@\RXVKRXOGQRWWUHDWWKHPZLWK KDUVKQHVV>@$QGOLYHZLWKWKHPKRQRUDEO\,I\RXGLVOLNHWKHPLWPD\EHWKDW \RXGLVOLNHDWKLQJDQG$OODKEULQJVWKURXJKLWDJUHDWGHDORIJRRGµ4XU·DQ,9 +XVEDQGDQGZLIHPXVWWUHDWHDFKRWKHU´FRQYHQLHQWO\µPHDQLQJWKDWWKHLU UHODWLRQVKLSVKRXOGEHIRXQGHGLQJHQHURVLW\VLQFHULW\DQGLQKDUPRQ\OLYLQJ 7KH VDPH EHKDYLRU VKRXOG DOVR EH REVHUYHG LQ FDVH RI PDUULDJH GLVVROXWLRQ ´$QGZKHQ\RXKDYHGLYRUFHGZRPHQDQGWKH\KDYHIXOÀOOHGWKHWHUPRIWKHLU SUHVFULEHGSHULRGHLWKHUWDNHWKHPEDFNRQUHDVRQDEOHEDVLVRUVHWWKHPIUHH RQUHDVRQDEOHEDVLV%XWGRQRWWDNHWKHPEDFNWRKXUWWKHPDQGZKRHYHUGRHV WKDWWKHQKHKDVZURQJHGKLPVHOI>@µ4XU·DQ,,
%\PDUU\LQJWKHZRPDQWKHPDQREWDLQVWKHDXWKRULW\RYHUKHULVPDKDQG E\FRQVHTXHQFHWKHZLIHVKRXOGREH\WRKHUKXVEDQG,QFDVHRIGLVREHGLHQFH WKH KXVEDQG FDQ OHJLWLPDWHO\ XVH FRUUHFWLRQ PHDQV SUHVFULEHG E\ 4XU·DQ KH FDQLQLWLDOO\DGPRQLVKKHUDQGLIGLVREHGLHQFHSHUVLVWVGHSULYHKHURIPDULWDO DIIHFWLRQDQGÀQDOO\DVDODVWUHPHG\KHFDQXVHSK\VLFDOPHDQVRIFRHUFLRQ ´>«@$VWRWKRVHZRPHQRQZKRVHSDUW\RXVHHLOOFRQGXFWDGPRQLVKWKHP UHIXVHWRVKDUHWKHLUEHGVEHDWWKHPEXWLIWKH\UHWXUQWRREHGLHQFHVHHNQRW DJDLQVWWKHPPHDQVRIDQQR\DQFH>«@µ4XUDQ,97KLVSRZHUKRZHYHU must be used in moderation and not digress into acts of torture or mistreatment: LQWKDWFDVHWKHZRPDQLVHQWLWOHGWRDVNIRUDGLYRUFH,QDQ\FDVHLWLVLPSRUWDQW WR VWUHVV RXW WKDW WKLV REHGLHQFH LV FRQGLWLRQHG DQG OLPLWHG RQO\ WR ´ODZIXOµ DFWLRQV,QIDFWDFFRUGLQJWRWKHRSLQLRQRIWKHDXWKRU6D\\LG4XWE´7KHUHIHUUHG REHGLHQFHLVWKHRQHWKDWFRPHVIURPZLOOFRPSDVVLRQDQGORYHQRWZKDWLV GLFWDWHGE\WKHGXUHVVDQGFRQVWUDLQW,WLVIRUWKLVUHDVRQWKDWWKHLQ4XU·DQZH ÀQGWKHZRUGREHGLHQWqanitat) and not subdued (taiat) , because this is the more DSSURSULDWHWHUPWRH[SUHVVWKHWUDQTXLOLW\WHQGHUQHVVSURWHFWLRQDQGORYHWKDW XQLWHWKHWZRKDOYHVRIDVLQJOHVRXOµ. The woman may be, in fact, entitled to refuse the performing of any prohibited act, which is considered disobedience WR*RG,WLVZRPDQ·VUHVSRQVLELOLW\WRUDLVHDQGHGXFDWHWKHFKLOGUHQDQGWRUXQ the family ménage in the best way possible.
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1(66() )La donna alla luce dell’Islam: diritti e doveri nel Corano e nella Sunna, $O +LNPD
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4. The debate on polygyny
7KH,VODPLFPDUULDJHFDQEHSRO\J\QRXVPHDQLQJWKDWDPDQFDQKDYHXS WRIRXUZLYHVDWWKHVDPHWLPHSURYLGHGWKDWKLVLVMXVWWRWKHPDQGWUHDWVWKHP HTXDOO\,QWKLVFDVHWKHPDQLVREOLJHGWREHHTXDOZLWKKLVZLYHVWKH3URSKHWVDLG
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RQO\WRWKHPDWHULDOEXWDOVRWRWKHDIIHFWLYHVSKHUHLIWKHÀUVWFRQGLWLRQGRHVQ·W entails insurmountable problems of practical implementation, the second one LV LQ IDFW LPSRVVLEOH 7KH GHEDWH RQ SRO\J\Q\ WRGD\ GLYLGHV PRGHUQLVWV DQG WUDGLWLRQDOLVWV WKH IRUPHU DUJXH LWV LQDGHTXDF\ LQ RXU WLPHV ZKLOH WKH ODWWHU refuses any new interpretation. Polygamy was a common practice in pre-Islamic VRFLHW\WRZKLFKWKH\WULHGWRSXWDOLPLWUHVWUDLQLQJWKHPD[LPXPQXPEHURI ZLYHVWRIRXU,WKDGDVSHFLDOPHDQLQJLQ$UDELDSUH,VODPLF$UDELDZKHUHPDQ\ marriages alliances meant many possibilities of trade, but since the end of the QLQHWHHQWKFHQWXU\LWKDVEHHQVXEMHFWWRDSURIRXQGFULWLFLVPIURPWKH0XVOLP ZRUOG7KHPRGHUQLVWVDUJXHWKDWHTXDOLW\LQUHOLJLRXVULJKWVDQGREOLJDWLRQVLV
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7KHUHLVRQO\RQHYHUVHLQWKH4XU·DQZKLFKDOORZVSRO\J\Q\WREHSUHFLVH WROHUDWHVLWDQGLWSUHVFULEHVWKHIROORZLQJ´$QGLI\RXIHDUWKDW\RXVKDOOQRW be able to deal justly with the orphan-girls, then marry women of your choice, two or three, or four but if you fear that you shall not be able to deal justly, WKHQRQO\RQHRUWKDW\RXUULJKWKDQGVSRVVHVV7KDWLVQHDUHUWRSUHYHQW\RX IURPGRLQJLQMXVWLFHµ4XU·DQ,9$FFRUGLQJWRWUDGLWLRQWKH3URSKHWKDG HQFRXUDJHGKLVFRPSDQLRQVWRWDNHFKDUJHRIWKHRUSKDQVE\LQWHJUDWLQJWKHP LQWRWKHLUIDPLOLHV$WWKHVHFRQGLWLRQVWKHRQO\ZD\IRUWKHZRPDQWRRYHUFRPH WKHGLIÀFXOWLHVRIWDNLQJFDUHRIWKHQHZH[WHQGHGIDPLO\FRXOGEHRYHUFRPHE\ PDUU\LQJWKHPDQRWKHUZRPHQWRDPD[LPXPRIIRXUZLYHV
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²EHFDXVHRIDSXUSRVHEXLOWLQWHUSUHWDWLRQRIWKH4XU·DQZKLFKWDNHVDFFRXQW RIWKHKLVWRULFDOHYROXWLRQRIWKHVRFLHW\HYHQSRO\J\Q\VKRXOGEHFRQVLGHUHG illegitimate.
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divorce and polygamy in Shari’a law and contemporary legislation in Tunisia and Egypt,LQ+XPDQ
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UHDVRQSRO\JDP\VKRXOGEHDFFHSWHGRQO\LQYHU\UDUHFDVHVUHPDLQLQJYLUWXDOO\ prohibited in normal situations. This institution is, in fact, not only a strong HOHPHQWRIGHVWDELOL]DWLRQRIWKHIDPLO\EXWLWLVDOVRDFOHDUGHPRQVWUDWLRQRIWKH GLIIHUHQFHEHWZHHQOHJDOVSRXVHV7KH4XU·DQLFIRXQGDWLRQRIWKHLQVWLWXWLRQKDV SUHYHQWHGIURPH[SOLFLWO\H[FOXGLQJWKHSRO\J\Q\LQWKHODWHUFRGHVRISHUVRQDO VWDWXV 1RQHWKHOHVV ODZPDNHUV KDYH WULHG WR OLPLW LW WKURXJK PDQ\ GLIIHUHQW UHVWULFWLRQV IRU H[DPSOH E\ UHFRJQL]LQJ WKH ZRPHQ·V ULJKW WR LQFOXGH LQ WKH PDUULDJHFRQWUDFWVDFODXVHWKDWH[FOXGHVSRO\J\Q\,IWKLVFODXVHLVQRWVDWLVÀHG WKHZRPDQZRXOGEHHQWLWOHGWRDVNIRUGLYRUFH
,Q FRQVLGHUDWLRQ RI WKH V\VWHP RI SRO\JDP\ WKH VSRXVHV DUH OLNH WZR strangers and retain full ownership and disposition of assets they owned at the time of marriage. There is a regime of strict separation of property and donation EHWZHHQVSRXVHVLVSHUPLWWHG7KHKXVEDQGPXVWSURYLGHIRUWKHPDLQWHQDQFH RIKLVZLIHUHJDUGOHVVRIWKHIDFWWKDWWKHZRPDQQHHGVLWHYHQWKHULFKZRPDQ can claim to be maintained.,QFDVHRISRO\J\Q\KHPXVWSURYLGHWRHDFKZLIHD different shelter. A married woman has full management of her patrimony and can freely dispose of it, not depending on permission of her husband.
5. Parent-child relationship
With regard to the parent-child relationship (nasabWKH0XVOLPODZSUHVFULEHV ULJLGUXOHV7KLVUHODWLRQVKLSLVOHJLWLPDWHRQO\ZLWKLQDYDOLGPDUULDJHDQGRQO\ LQ SDWHUQDO GHVFHQW ZKLOH WKH DGRSWLRQ RI FKLOGUHQ LV H[SUHVVO\ SURKLELWHG ´$OODKKDVQRWSXWIRUDQ\PDQWZRKHDUWVLQVLGHKLVERG\>«@QRUKDV+HPDGH \RXUDGRSWHGVRQV\RXUUHDOVRQV>«@µ4XU·DQ;;;,,,
According to Islamic classic law, the children that are considered part of the family are:
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prohibits the husband to contract a second marriage.
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The attribution of the child to his father is closely related to the fact that he ZDVFRQFHLYHGDQGERUQLQZHGORFNZLWKVRPHH[FHSWLRQV7KHGRFWULQHRIWKH four main law schools interprets differently the minimum period of gestation: for the malakiti, the son is attributed to the husband only if he is born within one hundred eighty days after real or assumed consummation of marriage, while for the VKDÀ·LWL such period will run from the contract day. The presumption of paternity is absolute for the KDQDÀWL, meaning that the child is attributed to the IDWKHUHYHQLQFDVHVRIODFNRIUHDOFRQVXPPDWLRQRIPDUULDJH
2QWKHFRQWUDU\IRUWKHPDODNLWLWKHSUHVXPSWLRQLViuris tantum, so once the SURRIRIQRQFRQVXPPDWLRQLVUHDFKHGWKHDWWULEXWLRQRIIDWKHUKRRGLVH[FOXGHG E\ WKH GHFODUDWLRQ RI GLVDYRZDO RI WKH KXVEDQG ZKLFK FDQ EH SHUIRUPHG E\ the procedure of li’an (imprecatory oath). As to the birth of children after the GLVVROXWLRQRIPDUULDJHWKHGRFWULQH·VLQWHUSUHWDWLRQDGPLWVDYHU\ORQJJHVWDWLRQ period, which can be up to four years for malakiti and VKDÀ·LWL. A necessary condition for the attribution of the child to her husband was that the woman GLGQ·WFRQWUDFWDVHFRQGPDUULDJH7KHUHDVRQRIWKLVÁH[LEOHLQWHUSUHWDWLRQZDV WRDYRLGWKHVHYHUHFRQVHTXHQFHVWKDWWKHODZSUHVFULEHGLQFDVHRIDGXOWHU\
$ YHU\ FRPPRQ SUDFWLFH LQ SUH ,VODPLF $UDELD IRU WKH DWWULEXWLRQ RI WKH fatherhood was the adoption (tabanni). With Islam, it becomes admission RISDWHUQLW\7KHUHFRJQLWLRQLVSHUPLVVLEOHRQO\LIWKHSHUVRQLVRIXQNQRZQ fatherhood and if by the difference in age it can reasonably be assumed a parent-FKLOGUHODWLRQVKLS$EDVLFSUHUHTXLVLWHIRUWKLVSUDFWLFHZDVIRUWKHFKLOGWREHERUQ LQZHGORFN:LWKUHJDUGWRDEDQGRQHGFKLOGUHQWKHLUSURWHFWLRQLVJXDUDQWHHG by the institute of kafalah: they should be treated as biological children, but are not entitled to the same rights of the later such as the name and inheritance. 7KLV LV SUHVFULEHG LQ WKH IROORZLQJ YHUVH ´&DOO WKHP E\ WKH QDPHV RI WKHLU IDWKHUVWKDWLVPRUHMXVWZLWK$OODK%XWLI\RXNQRZQRWWKHLUIDWKHU·VQDPHV FDOOWKHP\RXUEURWKHUVLQIDLWKDQG0DZDOLNXP>«@´4XU·DQ;;;,,,
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H[SHQVHVWRKHUKXVEDQGRUWRKHUVRQ7KHIDWKHULVDOVRREOLJDWHGWRSURWHFWKLV children (wilaya7KHZLOD\DFRQVLVWVLQPDNLQJGHFLVLRQVUHJDUGLQJKLVFKLOGUHQ RQ HGXFDWLRQ ZRUN PDUULDJH DQG DGPLQLVWUDWLRQ RI WKHLU SURSHUW\ LW PHDQV DOVRWKDWWKHIDWKHULVWKHFKLOG·VOHJDOUHSUHVHQWDWLYH$QRWKHUSUHURJDWLYHRI the wilaya is the power of compulsion on males until they are pubescent, and on IHPDOHVXQWLOWKH\PDUU\7KHFKLOGUHQPXVWEHHGXFDWHGLQWKH0XVOLPUHOLJLRQ DQGLQPL[HGPDUULDJHVDQ\DJUHHPHQWEHWZHHQWKHVSRXVHVLQFRQÁLFWZLWKWKLV UXOHLVWREHFRQVLGHUHGQXOODQGYRLG7KHUHVSHFWDQGREHGLHQFHRIWKHFKLOGUHQ WR WKHLU SDUHQWV LV DOZD\V RZHG DV DQ H[SUHVVLRQ RI D PRUH JHQHUDO DWWLWXGH RIUHYHUHQFHWRZDUGVWKHP7KDWLVHVWDEOLVKHGDVRQHRIWKHPRVWLPSRUWDQW SUHFHSWVRI,VODP7KHVRQJXLOW\RIKDYLQJFRPPLWWHGDQDFWRIUHEHOOLRQWRKLV SDUHQWVEHFRPHVLQFDSDEOHWRWHVWLI\7KHRQO\H[FHSWLRQRIMXVWLÀHGGLVREHGLHQFH concerns orders against the prescriptions of Islam.
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6. Conclusion
7KHULJKWVDQGWKHREOLJDWLRQVRIVSRXVHVLQWKH,VODPLFFODVVLFODZUHÁHFW WKHLUGLIIHUHQWUROHLQVLGHWKHIDPLO\$KLHUDUFKLFUHODWLRQVKLSH[LVWVEHWZHHQ men and women in Islamic marriage or in other social relations, but not at a VSLULWXDOOHYHOZKHUHWKH\·UHFRPSOHWHO\HTXDO7KHHTXDOLW\EHWZHHQPHQDQG women is interpreted in terms of moral and spiritual rights and obligations. 7KHNH\ZRUGWRXQGHUVWDQGWKHUROHRIKXVEDQGDQGZLIHLQWKHFODVVLF,VODPLF family is leadershipZKLFKGRHVQ·WPHDQGRPLQDWLRQRURSSUHVVLRQ+XVEDQG DQGZLIHPXVWWUHDWHDFKRWKHU´FRQYHQLHQWO\µPHDQLQJWKDWWKHLUUHODWLRQVKLS VKRXOG EH IRXQGHG LQ JHQHURVLW\ VLQFHULW\ DQG LQ KDUPRQ\ OLYLQJ7KH VDPH EHKDYLRUVKRXOGDOVREHREVHUYHGLQFDVHRIPDUULDJHGLVVROXWLRQ)RUWKLVUHDVRQ WKDWZHÀQGLQWKH4XU·DQWKHZRUGREHGLHQWqanitat) and not subdued (taiat) , EHFDXVHWKLVLVWKHPRUHDSSURSULDWHWHUPWRH[SUHVVWKHWUDQTXLOLW\WHQGHUQHVV SURWHFWLRQDQGORYHWKDWXQLWHWKHWZRKDOYHVRIDVLQJOHVRXO
:LWKUHIHUHQFHWRSRO\J\Q\LWLVFRQVLGHUHGDQH[WUHPHUHPHG\LQVLWXDWLRQV of emergency and necessity, thus it is tolerated rather then allowed. It refers to VODYHZRPHQDQGVODYHU\KDVEHHQDEROLVKHGWKXVSDUWRIWKHGRFWULQHGHGXFHV WKDW SRO\J\Q\ VKRXOG EH FRQVLGHUHG LOOHJLWLPDWH 0RUHRYHU DFFRUGLQJ WR WKH PDMRULW\RIMXULVWVWKLVYHUVHFOHDUO\SURYHVWKDWLWLVLPSRVVLEOHIRUDKXVEDQGWR EHIDLUDQGLPSDUWLDOZLWKWKHLUZLYHV
191
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