Women and sharia courts *
The resources femina beauty salon we have available, which consist primarily of court records, tell us little about the social background of the women involved in court proceedings, as they were seen by members of their social group, as perceived and pozicionoheshin them in larger groups that constituted their communities closer and, most importantly, how differed femina beauty salon from one another women with high social position of those less favored adopting the benefits of the law. However, femina beauty salon it is clear that personal integrity has played a crucial role in legal proceedings, a fact that përthyhej the decisions and orders in favor of women who possessed such a character or supported by witness women were thought to possess, in Similarly, an exalted moral. If judicial records rope after which depends justice, the integrity and moral character are the strands of which consists of the rope. Integrity and morality was leaving her husband as much as the women.
Gjithëpërshkuese legal conviction that women possess full legal personality largely explains the fact why they, like the men, enjoy the same access femina beauty salon to Muslim courts. Like the men, the women were directed courts not only been previously aware of their rights, but also being aware that the courts clearly been shown the fair and sympathetic femina beauty salon towards them and acting with clear tendency to protect femina beauty salon the their rights. Often women were represented in person in court, but when it happened so - it usually happens in the case of women (and many men) who belonged to the upper classes, including non-Muslim women - those represented by a close male, any servant or administrator business. From all the data we realize that when women addressed personally to the court, they did so in the same way as men and defend their rights in a free and determined. When women were shown direct vigorously, courts allow a greater sense of space and gave them wide space to protect the reputation, honor, status and material interests. They approached the court either as accuser, as well as the accused, by suing men, but also women. Muslim women cast in court non-Muslim men and women; femina beauty salon the latter do the same with Muslim women (although judicial proceedings between different religious denominations were less frequent than those within the same religious denomination). Women released from slavery sent to court their former masters as often as others who might accuse them of timely debt default or breach of financial contracts or other types. Women raise a claim for civil damages for the annulment of their marriage, the financial obligations of the former spouses, child custody and for expenses for compensation against the smear. They also throw other women on trial on charges such as bankruptcy and physical violence. It is undoubtedly true that Islamic law, reflecting the social composition of most Islamic communities, encourage legal or social structure characterized by gender. Equally true, as some historians have noted, is the fact that "judicial language privilege femina beauty salon the social status of men and women and non-Muslims against Muslims" [1]. But, in this language and not the court itself was nothing that could reduce the rights of women or to discourage them to justice, much less to give them the right to possession of the property, integrity legal-moral or right to accuse anyone they wanted. This also applies to non-Muslim women which, in the language of the court, were double so disadvantaged because of their being both women and non-Muslims. However, their rights, powers and their social and legal, were not less favorable than their Muslim counterparts.
It is also true that the legal doctrine testimony of a woman, in most areas of the law, was worth half that of a man. However, we possess some information femina beauty salon about the real effects of such discrimination law may have on the actual life experience of women. femina beauty salon In other words, as the impact this rule about proving their rights in marriage, family and property and, equally important, as perceived and interpreted these effects by Muslim women themselves? Judging femina beauty salon on the basis of the evidence that we have available, and the relative overall effect of these discriminatory rules of evidence was less than the experience of the Sisters contemporaneous with them in Europe.
Evidence padëmshmërinë included in the value of eroded
The resources femina beauty salon we have available, which consist primarily of court records, tell us little about the social background of the women involved in court proceedings, as they were seen by members of their social group, as perceived and pozicionoheshin them in larger groups that constituted their communities closer and, most importantly, how differed femina beauty salon from one another women with high social position of those less favored adopting the benefits of the law. However, femina beauty salon it is clear that personal integrity has played a crucial role in legal proceedings, a fact that përthyhej the decisions and orders in favor of women who possessed such a character or supported by witness women were thought to possess, in Similarly, an exalted moral. If judicial records rope after which depends justice, the integrity and moral character are the strands of which consists of the rope. Integrity and morality was leaving her husband as much as the women.
Gjithëpërshkuese legal conviction that women possess full legal personality largely explains the fact why they, like the men, enjoy the same access femina beauty salon to Muslim courts. Like the men, the women were directed courts not only been previously aware of their rights, but also being aware that the courts clearly been shown the fair and sympathetic femina beauty salon towards them and acting with clear tendency to protect femina beauty salon the their rights. Often women were represented in person in court, but when it happened so - it usually happens in the case of women (and many men) who belonged to the upper classes, including non-Muslim women - those represented by a close male, any servant or administrator business. From all the data we realize that when women addressed personally to the court, they did so in the same way as men and defend their rights in a free and determined. When women were shown direct vigorously, courts allow a greater sense of space and gave them wide space to protect the reputation, honor, status and material interests. They approached the court either as accuser, as well as the accused, by suing men, but also women. Muslim women cast in court non-Muslim men and women; femina beauty salon the latter do the same with Muslim women (although judicial proceedings between different religious denominations were less frequent than those within the same religious denomination). Women released from slavery sent to court their former masters as often as others who might accuse them of timely debt default or breach of financial contracts or other types. Women raise a claim for civil damages for the annulment of their marriage, the financial obligations of the former spouses, child custody and for expenses for compensation against the smear. They also throw other women on trial on charges such as bankruptcy and physical violence. It is undoubtedly true that Islamic law, reflecting the social composition of most Islamic communities, encourage legal or social structure characterized by gender. Equally true, as some historians have noted, is the fact that "judicial language privilege femina beauty salon the social status of men and women and non-Muslims against Muslims" [1]. But, in this language and not the court itself was nothing that could reduce the rights of women or to discourage them to justice, much less to give them the right to possession of the property, integrity legal-moral or right to accuse anyone they wanted. This also applies to non-Muslim women which, in the language of the court, were double so disadvantaged because of their being both women and non-Muslims. However, their rights, powers and their social and legal, were not less favorable than their Muslim counterparts.
It is also true that the legal doctrine testimony of a woman, in most areas of the law, was worth half that of a man. However, we possess some information femina beauty salon about the real effects of such discrimination law may have on the actual life experience of women. femina beauty salon In other words, as the impact this rule about proving their rights in marriage, family and property and, equally important, as perceived and interpreted these effects by Muslim women themselves? Judging femina beauty salon on the basis of the evidence that we have available, and the relative overall effect of these discriminatory rules of evidence was less than the experience of the Sisters contemporaneous with them in Europe.
Evidence padëmshmërinë included in the value of eroded
No comments:
Post a Comment