Pub Date : 2019-10-23DOI: 10.1163/15692086-12341359
Hayri Gökşin Özkoray
This article deals with offences and crimes against female slaves, and those committed by female slaves, in Ottoman Istanbul (sixteenth-seventeeth centuries). Its main sources are imperial legislation and court records of the imperial capital, Istanbul, and its suburbs. Judicial archives remain the chief sources of early modern Ottoman historiography on gender. This contribution tackles slavery’s specificities regarding women, without ignoring the parallels with their male counterparts in the Ottoman Empire. By considering women as both objects and agents of legal violations and acts of violence, I simultaneously deal with the rights of slaveholders and slaves. Violations of these rights varied depending on the identity and juridical status of their authors, and were handled accordingly by the justice system. Thus, I consider violations committed by owners against their slaves, by slaves against their owners, and by third parties against the slaves of others. The rights and mutual obligations of masters and slaves were strictly defined in Ottoman law, although the judicial authorities upheld the preservation of private property above all. They dedicated themselves to fighting against the slightest doubt over masters’ quasi-absolute authority over their human possessions, whose unconditional obedience was required. Female slaves, in order to affirm their rights, had to provide irrefutable written proof or trustworthy verbal testimonies at the kadi courts.
{"title":"From Persecution to (Potential) Emancipation","authors":"Hayri Gökşin Özkoray","doi":"10.1163/15692086-12341359","DOIUrl":"https://doi.org/10.1163/15692086-12341359","url":null,"abstract":"\u0000This article deals with offences and crimes against female slaves, and those committed by female slaves, in Ottoman Istanbul (sixteenth-seventeeth centuries). Its main sources are imperial legislation and court records of the imperial capital, Istanbul, and its suburbs. Judicial archives remain the chief sources of early modern Ottoman historiography on gender. This contribution tackles slavery’s specificities regarding women, without ignoring the parallels with their male counterparts in the Ottoman Empire. By considering women as both objects and agents of legal violations and acts of violence, I simultaneously deal with the rights of slaveholders and slaves. Violations of these rights varied depending on the identity and juridical status of their authors, and were handled accordingly by the justice system. Thus, I consider violations committed by owners against their slaves, by slaves against their owners, and by third parties against the slaves of others. The rights and mutual obligations of masters and slaves were strictly defined in Ottoman law, although the judicial authorities upheld the preservation of private property above all. They dedicated themselves to fighting against the slightest doubt over masters’ quasi-absolute authority over their human possessions, whose unconditional obedience was required. Female slaves, in order to affirm their rights, had to provide irrefutable written proof or trustworthy verbal testimonies at the kadi courts.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341359","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49633476","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341355
Jane Coulon
Some Islamic traditions mention an enigmatic daughter of Adam named ʿAnāq. Little is known about her; for example, the corresponding entry in the Encyclopaedia of Islam simply states that ʿAnāq is the “name given by the Arabs to the daughter of Adam, the twin sister of Seth, wife of Cain and mother of ʿŪd̲j̲.” ʿAnāq is always mentioned in relation to her son, the giant ʿŪj, who was supposed to be the only creature outside the Ark to have survived the Flood in the time of Noah, and who was assumed to have been killed by Moses. We gather here the information and traditions about the Islamic ʿAnāq in order to draw a more coherent and historically contextualized portrait of this legendary first witch.
{"title":"ʿAnāq bt. Ādam, the Islamic Story of the Very First Witch","authors":"Jane Coulon","doi":"10.1163/15692086-12341355","DOIUrl":"https://doi.org/10.1163/15692086-12341355","url":null,"abstract":"\u0000Some Islamic traditions mention an enigmatic daughter of Adam named ʿAnāq. Little is known about her; for example, the corresponding entry in the Encyclopaedia of Islam simply states that ʿAnāq is the “name given by the Arabs to the daughter of Adam, the twin sister of Seth, wife of Cain and mother of ʿŪd̲j̲.” ʿAnāq is always mentioned in relation to her son, the giant ʿŪj, who was supposed to be the only creature outside the Ark to have survived the Flood in the time of Noah, and who was assumed to have been killed by Moses. We gather here the information and traditions about the Islamic ʿAnāq in order to draw a more coherent and historically contextualized portrait of this legendary first witch.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341355","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42726265","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341360
Ismail Warscheid
Cet article se penche sur le recours des femmes aux tribunaux de cadis dans l’archipel oasien du Grand Touat, situé dans l’extrême sud de l’Algérie, aux XVIIIe et XIXe siècles. L’enjeu est de remettre en question l’image des sociétés rurales maghrébines comme peu judiciarisées au sein desquelles la justice islamique n’a constitué qu’un phénomène marginal. Notre enquête se fonde sur l’examen d’une série de recueils de jurisprudence inédits (nawāzil) compilés par des jurisconsultes oasiens entre 1750 et 1850. Les matériaux conservés dans ces collections laissent entrevoir une profonde ambiguïté caractérisant la présence des femmes dans l’espace judiciaire. D’un côté, les femmes sont des usagères assidues des auditoires des différents jurisconsultes et juges qui, à leur tour, examinent avec diligence les plaintes déposées. De l’autre, l’accès à la magistrature n’infléchit que jusqu’à un certain degré les rapports de subordination, dans la mesure où l’institution judiciaire représente aussi un instrument puissant pour perpétuer les structures sociales patriarcales.
{"title":"Un lieu de recours ambigu : usages féminins de la justice islamique dans les oasis du Grand Touat (Sud algérien) aux XVIIIe et XIXe siècles","authors":"Ismail Warscheid","doi":"10.1163/15692086-12341360","DOIUrl":"https://doi.org/10.1163/15692086-12341360","url":null,"abstract":"\u0000Cet article se penche sur le recours des femmes aux tribunaux de cadis dans l’archipel oasien du Grand Touat, situé dans l’extrême sud de l’Algérie, aux XVIIIe et XIXe siècles. L’enjeu est de remettre en question l’image des sociétés rurales maghrébines comme peu judiciarisées au sein desquelles la justice islamique n’a constitué qu’un phénomène marginal. Notre enquête se fonde sur l’examen d’une série de recueils de jurisprudence inédits (nawāzil) compilés par des jurisconsultes oasiens entre 1750 et 1850. Les matériaux conservés dans ces collections laissent entrevoir une profonde ambiguïté caractérisant la présence des femmes dans l’espace judiciaire. D’un côté, les femmes sont des usagères assidues des auditoires des différents jurisconsultes et juges qui, à leur tour, examinent avec diligence les plaintes déposées. De l’autre, l’accès à la magistrature n’infléchit que jusqu’à un certain degré les rapports de subordination, dans la mesure où l’institution judiciaire représente aussi un instrument puissant pour perpétuer les structures sociales patriarcales.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341360","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47799342","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341361
Augustin Jomier
L’anthropologie des années 1960–1970 et l’apologétique musulmane véhiculent des visions fixistes des femmes au Maghreb. Combinées à la rareté des sources, ces idées font obstacle à la connaissance historique. À partir du cas du Mzab, une région du nord du Sahara algérien à la population majoritairement berbérophone et ibadite, cet article propose des pistes pour historiciser la condition des Algériennes durant la période coloniale. Là où Elizabeth Thompson a montré que le patriarcat a été réinventé et renforcé dans la Syrie mandataire par l’alliance des élites locales et de l’administration, cet article montre que la médiation de maîtresses femmes au Mzab a été indispensable au renforcement de la domination masculine. Un groupe de femmes savantes et pieuses, nommées les laveuses des mortes, y enseignaient la religion aux femmes et secondaient les lettrés ibadites dans leur mission. Elles furent les indispensables agents de la domination masculine, et virent leur agency accrue.
{"title":"« Des perles dans leur coquillage » ? Les femmes et la réinvention du patriarcat dans l’Algérie coloniale (1882–1962)","authors":"Augustin Jomier","doi":"10.1163/15692086-12341361","DOIUrl":"https://doi.org/10.1163/15692086-12341361","url":null,"abstract":"\u0000L’anthropologie des années 1960–1970 et l’apologétique musulmane véhiculent des visions fixistes des femmes au Maghreb. Combinées à la rareté des sources, ces idées font obstacle à la connaissance historique. À partir du cas du Mzab, une région du nord du Sahara algérien à la population majoritairement berbérophone et ibadite, cet article propose des pistes pour historiciser la condition des Algériennes durant la période coloniale. Là où Elizabeth Thompson a montré que le patriarcat a été réinventé et renforcé dans la Syrie mandataire par l’alliance des élites locales et de l’administration, cet article montre que la médiation de maîtresses femmes au Mzab a été indispensable au renforcement de la domination masculine. Un groupe de femmes savantes et pieuses, nommées les laveuses des mortes, y enseignaient la religion aux femmes et secondaient les lettrés ibadites dans leur mission. Elles furent les indispensables agents de la domination masculine, et virent leur agency accrue.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341361","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47485411","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341356
A. Caiozzo
Les femmes, comme l’a montré Olga Davidson, jouent un rôle central dans le Shāhnāma de Firdawsī, épopée affectionnée par les aristocrates persans comme turcs au cours de la période médiévale. Les programmes iconographiques renforcent le rôle de ces épouses, mères, fiancées, sœurs, qui attendent les guerriers et chantent leurs exploits. Trois points révèlent l’image des femmes dans l’imaginaire social : d’une part, leur rôle central dans la formation des héros (fils, amant ou époux), leur fonction sociale comme l’indiquent les différents types d’unions et comme consolidatrices des aristocraties et de la paix des peuples mais aussi une part de défiance s’attachent à leur image ambivalente instaurée par les imaginaires masculins. Mères et épouses remarquables, séductrices et sorcières sont leurs étiquettes.
{"title":"Les femmes dans la culture visuelle du Shāhnāma de Firdawsī : entre mythes, imaginaire et pratiques sociales","authors":"A. Caiozzo","doi":"10.1163/15692086-12341356","DOIUrl":"https://doi.org/10.1163/15692086-12341356","url":null,"abstract":"\u0000Les femmes, comme l’a montré Olga Davidson, jouent un rôle central dans le Shāhnāma de Firdawsī, épopée affectionnée par les aristocrates persans comme turcs au cours de la période médiévale. Les programmes iconographiques renforcent le rôle de ces épouses, mères, fiancées, sœurs, qui attendent les guerriers et chantent leurs exploits. Trois points révèlent l’image des femmes dans l’imaginaire social : d’une part, leur rôle central dans la formation des héros (fils, amant ou époux), leur fonction sociale comme l’indiquent les différents types d’unions et comme consolidatrices des aristocraties et de la paix des peuples mais aussi une part de défiance s’attachent à leur image ambivalente instaurée par les imaginaires masculins. Mères et épouses remarquables, séductrices et sorcières sont leurs étiquettes.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341356","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47903070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341357
M. Benkheira
La représentation courante de la polygynie est un mari agissant comme un despote, sans contrainte, et gouverné par son seul désir. Au vu de la littérature du fiqh, il n’en est rien, puisqu’il est contraint par la Loi. On observe que le fait que les concubines ne soient pas traitées comme les épouses ne relève pas de la différence de religion.
{"title":"L’impossible équité : polygynie et partage des nuits","authors":"M. Benkheira","doi":"10.1163/15692086-12341357","DOIUrl":"https://doi.org/10.1163/15692086-12341357","url":null,"abstract":"\u0000La représentation courante de la polygynie est un mari agissant comme un despote, sans contrainte, et gouverné par son seul désir. Au vu de la littérature du fiqh, il n’en est rien, puisqu’il est contraint par la Loi. On observe que le fait que les concubines ne soient pas traitées comme les épouses ne relève pas de la différence de religion.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341357","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47408408","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341358
M. Dridi, M. Roiland
Dans le dār al-islām, c’est une conception juridique et contractuelle du mariage qui prévaut : le mariage y est, en effet, un contrat qui fixe les droits et les obligations des époux. Sur la base d’un corpus de documents juridiques rédigés entre les IIIe/IXe et les Xe/XVIe siècles, à partir de cas provenant de plusieurs régions du monde arabe médiéval, nous mettons ici en valeur la situation matrimoniale des femmes, en particulier, la valeur de la dot, les relations conjugales et l’ajout éventuel aux contrats de conditions qui leur sont favorables. La vie de couple peut en effet être rythmée par une succession d’actes de droit personnel : mariages, quittances de réception de la dot, répudiation ou divorce. Le corollaire étant que certaines femmes n’hésitent pas à saisir le qāḍī pour faire respecter les clauses qu’elles, ou leur représentant, ont fait inscrire dans les contrats.
{"title":"Le statut matrimonial de la femme dans l’islam médiéval à l’épreuve des documents juridiques","authors":"M. Dridi, M. Roiland","doi":"10.1163/15692086-12341358","DOIUrl":"https://doi.org/10.1163/15692086-12341358","url":null,"abstract":"\u0000Dans le dār al-islām, c’est une conception juridique et contractuelle du mariage qui prévaut : le mariage y est, en effet, un contrat qui fixe les droits et les obligations des époux. Sur la base d’un corpus de documents juridiques rédigés entre les IIIe/IXe et les Xe/XVIe siècles, à partir de cas provenant de plusieurs régions du monde arabe médiéval, nous mettons ici en valeur la situation matrimoniale des femmes, en particulier, la valeur de la dot, les relations conjugales et l’ajout éventuel aux contrats de conditions qui leur sont favorables.\u0000La vie de couple peut en effet être rythmée par une succession d’actes de droit personnel : mariages, quittances de réception de la dot, répudiation ou divorce. Le corollaire étant que certaines femmes n’hésitent pas à saisir le qāḍī pour faire respecter les clauses qu’elles, ou leur représentant, ont fait inscrire dans les contrats.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341358","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47259284","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-23DOI: 10.1163/15692086-12341354
Lena Salaymeh
This article presents three arguments about defects in imperialist feminism. First, I show that imperialist feminists engage in decontextualized comparisons: they consistently compare Western women to the Muslimwoman, without comparing Muslim men and women or comparing non-Muslim men and women. These inconsistent comparisons are the source of significant misrepresentations of Muslim women. Second, I propose that imperialist feminists view Muslim women through the heteronormative male gaze. That is, when imperialist feminists assess Muslim women’s practices, they implement the normative assumptions of heterosexual males in the West. Third, I argue that imperialist feminists incorrectly presume that Western women enjoy full autonomy or fail to recognize that women everywhere do not enjoy full autonomy. I present medieval Islamic legal ideas about a wife’s right to sexual fulfillment as evidence that the liberal myth of autonomy is not translatable to orthodox Islamic jurisprudence.
{"title":"Imperialist Feminism and Islamic Law","authors":"Lena Salaymeh","doi":"10.1163/15692086-12341354","DOIUrl":"https://doi.org/10.1163/15692086-12341354","url":null,"abstract":"\u0000This article presents three arguments about defects in imperialist feminism. First, I show that imperialist feminists engage in decontextualized comparisons: they consistently compare Western women to the Muslimwoman, without comparing Muslim men and women or comparing non-Muslim men and women. These inconsistent comparisons are the source of significant misrepresentations of Muslim women. Second, I propose that imperialist feminists view Muslim women through the heteronormative male gaze. That is, when imperialist feminists assess Muslim women’s practices, they implement the normative assumptions of heterosexual males in the West. Third, I argue that imperialist feminists incorrectly presume that Western women enjoy full autonomy or fail to recognize that women everywhere do not enjoy full autonomy. I present medieval Islamic legal ideas about a wife’s right to sexual fulfillment as evidence that the liberal myth of autonomy is not translatable to orthodox Islamic jurisprudence.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-10-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341354","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46486727","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Soon after the Lajnat al-Hurriyāt al-Fardiyya wa-l-Musāwāt (“Committee on Individual Rights and Equality”) submitted its report in June 2018 to the president of Tunisia, Beji Caid Essebsi, the latter ordered the legislature to amend the 1956 family law to achieve equality between men and women in inheritance and property rights. Although the authors of the report had written forcefully about how Islamic texts (the Qurʾan and sunna) are compatible with modern law, some of their recommendations suggested a broad inclination to reform the law outside religious tradition and as part of the exigencies of the civil state. These events and ideas brought to the fore questions such as whether classical Islamic law is reformable or obsolete. This paper aims to show that interpretations of Islamic texts that result in radically different inheritance laws have existed since at least the third Islamic century. Inequality has persisted always for political and institutional reasons, not substantive ones.
{"title":"Hope Springs Eternal: Reforming Inheritance Law in Islamic Societies","authors":"A. Souaiaia","doi":"10.2139/SSRN.3405094","DOIUrl":"https://doi.org/10.2139/SSRN.3405094","url":null,"abstract":"\u0000Soon after the Lajnat al-Hurriyāt al-Fardiyya wa-l-Musāwāt (“Committee on Individual Rights and Equality”) submitted its report in June 2018 to the president of Tunisia, Beji Caid Essebsi, the latter ordered the legislature to amend the 1956 family law to achieve equality between men and women in inheritance and property rights. Although the authors of the report had written forcefully about how Islamic texts (the Qurʾan and sunna) are compatible with modern law, some of their recommendations suggested a broad inclination to reform the law outside religious tradition and as part of the exigencies of the civil state. These events and ideas brought to the fore questions such as whether classical Islamic law is reformable or obsolete. This paper aims to show that interpretations of Islamic texts that result in radically different inheritance laws have existed since at least the third Islamic century. Inequality has persisted always for political and institutional reasons, not substantive ones.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44572117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-14DOI: 10.1163/15692086-12341351
Ron Shaham
The present study focuses on a fatwa issued in 2005 by Yūsuf al-Qaraḍāwī. Unlike the predominant opinion of all law schools that the female’s diya is half that of a male’s, al-Qaraḍāwī argues that it is equal to that of a male’s. I claim that the encounter between the Modern-Salafi juristic methodology, applied by al-Qaraḍāwī, and the Traditional-Salafi methodology, applied by those who opposed his fatwa, captures in a nutshell the main features of current juristic debates in general, and debates on the legal status of women in particular. Although the strict methodology of Traditional-Salafis does not hold substantive potential for change, Modern-Salafis are able to undermine the orthodox positions by exploiting the lack of agreement on the authoritative reports and the ambiguous definitions of consensus, to form legal opinions that enhance women’s status.
{"title":"Debates on the Diya (Blood Money): Contemporary Juristic Discourse and Women’s Rights","authors":"Ron Shaham","doi":"10.1163/15692086-12341351","DOIUrl":"https://doi.org/10.1163/15692086-12341351","url":null,"abstract":"\u0000The present study focuses on a fatwa issued in 2005 by Yūsuf al-Qaraḍāwī. Unlike the predominant opinion of all law schools that the female’s diya is half that of a male’s, al-Qaraḍāwī argues that it is equal to that of a male’s. I claim that the encounter between the Modern-Salafi juristic methodology, applied by al-Qaraḍāwī, and the Traditional-Salafi methodology, applied by those who opposed his fatwa, captures in a nutshell the main features of current juristic debates in general, and debates on the legal status of women in particular. Although the strict methodology of Traditional-Salafis does not hold substantive potential for change, Modern-Salafis are able to undermine the orthodox positions by exploiting the lack of agreement on the authoritative reports and the ambiguous definitions of consensus, to form legal opinions that enhance women’s status.","PeriodicalId":42389,"journal":{"name":"Hawwa","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2019-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/15692086-12341351","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43300249","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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