Juelda Lamce IIR 2013 2

The impact of Euroization in Businesses’ Access to Finance in Kosovo

Juelda Lamce

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 :LWK UHJDUG WR WKH ULJKWV DQG REOLJDWLRQV RI VSRXVHV WKH\·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.

Iliria International Review – 2013/2 © Felix–Verlag, Holzkirchen, Germany and Iliria College, Pristina, Kosovo

Dr.sc. Juelda LAMÇE

The Rights and Obligations of Spouses in Islamic Classic Law

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1. Introduction %HIRUH,VODPPDULWDOUHODWLRQVLQ$UDELDZHUHJRYHUQHGE\WKHGHWHUPLQDWLRQ RILQGLYLGXDOVDQG,VODPHVWDEOLVKHGDVLJQLÀFDQWHYROXWLRQLQWKLVUHJXODWLRQ In reference to personal rights and obligations of spouses, the most important LQQRYDWLRQV FRQFHUQHG WKH IDFW WKDW  WKH PDUULDJH ZDV LQWHQGHG DV WKH RQO\ legitimate form of union between man and woman; the practice of polygamy ZDV UHVWULFWHG ZRPHQ ZHUH LQ VRPH FDVHV OHJLWLPDWHG WR DVN IRU GLYRUFH With regards to Islamic society, there is a prejudice about women in a twofold direction: D  ÀUVWWKDWLQ,VODPVKHLVFRQVLGHUHGLQIHULRUWRWKHPDQ b) second, that her inferiority is sanctioned by the main source of the Islamic ODZWKH4XU·DQ Indeed, despite the efforts to mitigate the condition of women compared to that of the pre-Islamic Arabia, the unbridgeable asymmetry between the SRVLWLRQRIZRPHQDQGPHQUHSUHVHQWVDÀUPSULQFLSOHDQGFKDUDFWHULVWLFVRIWKH ,VODPLFVRFLHW\'XULQJKHUHQWLUHOLIHWKHZRPDQLVFRQVWDQWO\VXEMHFWHGWRWKH more or less intense authority of the man.)URPELUWKWRPDUULDJHLWLVH[HUFLVHG E\KHUIDWKHURUZLWKWKHPDUULDJHE\KHUKXVEDQG,QWKHHYHQWRIZLGRZKRRG RUGLYRUFHVKHUHWXUQVWRWKHRULJLQDOIDPLO\DQGLIWKDWLVQRWSRVVLEOHVKHZLOO withstand the authority of her major sun for life or till a new marriage. 2. The different concepts on gender in Islam 7KLVSRVLWLRQRIPDQ·VVXSUHPDF\WRWKHZRPDQRULJLQDWHVIURPDQDWXUDOLVWLF YLVLRQWRZKDW*RGKDVIRXQGHGIURPWKHFUHDWLRQLQWKHYHU\QDWXUHRIWKLQJV 6XEPLVVLRQ WR *RG LV WKH DWWLWXGH RI DQ\ EHOLHYLQJ WKH ZRUG ´,VODPµ PHDQV VXEPLVVLRQ ZKLFKLVH[SUHVVHGGLUHFWO\IRUPHQDQGLQGLUHFWO\IRUZRPHQE\ REHGLHQFHWRKHUKXVEDQG´0HQDUHWKHSURWHFWRUVDQGPDLQWDLQHUVRIZRPHQ EHFDXVH$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.  )RUDFRPSUHKHQVLYHGLVFXVVLRQRQWKHSRVLWLRQRIZRPHQLQ,VODPVHH$+0('/Oltre il velo. La donna nell’Islam da Maometto agli ayatollah/DQXRYD,WDOLD)LUHQ]H  *,2/)20Attraverso il velo. La donna nel Corano e nella società islamica$QDQNH7RULQR SS Iliria International Review – 2013/2 © Felix–Verlag, Holzkirchen, Germany and Iliria College, Pristina, Kosovo

The Rights and Obligations of Spouses in Islamic Classic Law

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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 $UDELD IRU WKH DWWULEXWLRQ RI WKH fatherhood was the adoption (tabanni). With Islam, it becomes admission RI SDWHUQLW\ 7KH UHFRJQLWLRQ LV SHUPLVVLEOH RQO\ LI WKH SHUVRQ LV RI XQNQRZQ fatherhood and if by the difference in age it can reasonably be assumed a parentFKLOGUHODWLRQVKLS$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;;;,,,  ,QPRWKHUFKLOGUHODWLRQVKLSWKHPDLQULJKWREOLJDWLRQLVWRWDNHFDUHRIWKH LQIDQWV7KH4XU·DQSUHVFULEHVEUHDVWIHHGLQJIRUDPD[LPXPRIWZR\HDUVDVSDUW of hadanaZKLFKUHIHUVWRPRWKHU·VFDUHDQGFXVWRG\RIWKHFKLOGUHQ)RUER\V LWODVWVXQWLOSXEHUW\ZKLOHIRUJLUOVXQWLOPDUULDJH(YHQWKRXJKVKHLVZHDOWK\ VKH LV QRW UHTXLUHG WR FRQWULEXWH WR WKH PDLQWHQDQFH RI WKH FKLOGUHQ WKH RQO\ H[FHSWLRQZDVSURYLGHGIRUPLQRUVRULQÀUPFDWHJRULHVZKHQWKHKXVEDQGZDV DEVHQW LQVROYHQW RU GHFHDVHG OHDYLQJ QR VXIÀFLHQW UHVRXUFHV IRU WKH IDPLO\ ,Q WKDW FDVH WKH ZLIH KDG WKH ULJKW WR DVN IRU UHLPEXUVHPHQW RI WKH LQFXUUHG  &IU 6$17,//$1$ ' ,VWLWX]LRQL GL GLULWWR PXVVXOPDQR PDOLFKLWD FRQ ULJXDUGR DQFKH DO VLVWHPDVFLDÀLWDYRO,,,,325RPDS  ,O IHWR VHFRQGR WDOH LQWHUSUHWD]LRQH YLYUHEEH ODWHQWH QHOO·DOYHR PDWHUQR 3HU XOWHULRUL DSSURIRQGLPHQWLVLYHGD6$17,//$1$',VWLWX]LRQLGLGLULWWRPXVVXOPDQRPDOLFKLWDFRQ ULJXDUGRDQFKHDOVLVWHPDVFLDÀLWDFLWS  %$5*$&+-DPLOD2USKDQVRI,VODP)DPLO\$EDQGRQPHQWDQG6HFUHW$GRSWLRQLQ0RURFFR 5RZPDQ /LWWOHÀHOG3XE,QF0DUVS Iliria International Review – 2013/2 © Felix–Verlag, Holzkirchen, Germany and Iliria College, Pristina, Kosovo

Dr.sc Juelda LAMÇE

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H[SHQVHVWRKHUKXVEDQGRUWRKHUVRQ7KHIDWKHULVDOVRREOLJDWHGWRSURWHFWKLV children (wilaya 7KHZLOD\DFRQVLVWVLQPDNLQJGHFLVLRQVUHJDUGLQJKLVFKLOGUHQ RQ HGXFDWLRQ ZRUN PDUULDJH DQG DGPLQLVWUDWLRQ RI WKHLU SURSHUW\ LW PHDQV DOVR WKDW WKH IDWKHU LV WKH FKLOG·V OHJDO UHSUHVHQWDWLYH $QRWKHU SUHURJDWLYH RI 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 RI UHYHUHQFH WRZDUGV WKHP 7KDW LV HVWDEOLVKHG DV RQH RI WKH PRVW LPSRUWDQW SUHFHSWVRI,VODP7KHVRQJXLOW\RIKDYLQJFRPPLWWHGDQDFWRIUHEHOOLRQWRKLV SDUHQWVEHFRPHVLQFDSDEOHWRWHVWLI\7KHRQO\H[FHSWLRQRIMXVWLÀHGGLVREHGLHQFH concerns orders against the prescriptions of Islam. &KLOGUHQPXVWPDLQWDLQWKHLUSDUHQWVLIWKH\·UHSRRURULIWKH\·UHXQDEOHWR ZRUN 6. Conclusion 7KH ULJKWV DQG WKH REOLJDWLRQV RI VSRXVHV LQ WKH ,VODPLF FODVVLF ODZ UHÁHFW WKHLU GLIIHUHQW UROH LQVLGH WKH IDPLO\ $ KLHUDUFKLF UHODWLRQVKLS H[LVWV EHWZHHQ 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 leadership ZKLFK GRHVQ·W PHDQ GRPLQDWLRQ RU RSSUHVVLRQ +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 $WODVWZLWKUHJDUGWRFKLOGUHQERUQLQDQGRXWRIZHGORFNWKH\DUHWUHDWHG differently: attribution of the child to his father is closely related to the fact that KH ZDV FRQFHLYHG DQG ERUQ LQ ZHGORFN 7KLV GRHVQ·W PHDQ WKDW DEDQGRQHG children remain without protection: it is guaranteed by the institute of kafalah.

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The Rights and Obligations of Spouses in Islamic Classic Law

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List of References Ahmed L., Oltre il velo. La donna nell’Islam da Maometto agli ayatollah/DQXRYD ,WDOLD)LUHQ]H %DUJDFK- Orphans of Islam: Family, Abandonment, and Secret Adoption in Morocco, 5RZPDQ /LWWOHÀHOG3XE,QF0DUV *LROIR0Attraverso il velo. La donna nel Corano e nella società islamica$QDQNH 7RULQR /DPFH - ,VODPLF PDUULDJH DQG LWV MXULGLFDO HIIHFWV LQ ,WDO\ 0DFHUDWD  'RFWRUDO'LVVHUWDWLRQ  /DSLGXV,UD0Storia delle società islamiche. I popoli mussulmani,YRO,,,(LQDXGL 7RULQR 0DVKKRXU$Islamic law and gender equality-could there be a common ground? A study of divorce and polygamy in Shari’a law and contemporary legislation in Tunisia and Egypt, in Human Rights QuarterlyYROS  1HVVHI)La donna alla luce dell’Islam: diritti e doveri nel Corano e nella Sunna, Al +LNPD,PSHULD 5DPDGDQ + La donna nell’Islam; al di là dei pregiudizi, L.S. Gruppo Editoriale, %RORJQD 6DQWLOODQD' Istituzioni di diritto mussulmano malichita con riguardo anche al sistema VFLDÀLWDYRO,,,,325RPD

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