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An analysis of various approaches to polygamy in IslamMheta, Bothwell 07 May 2009 (has links)
M.A.
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Negotiating polygamy in Indonesia. Between Muslim discourse and women’s lived experiencesNurmila, Nina Unknown Date (has links) (PDF)
Unlike most of the literature on polygamy, which mainly uses theological and normative approaches, this thesis is a work of social research which explores both Indonesian Muslim discourses on polygamy and women’s lived experiences in polygamous marriages in the post-Soeharto period (after 1998). The thesis discusses the interpretations of the Qur’anic verses which became the root of Muslim controversies over polygamy. Indonesian Muslim interpretations of polygamy can be divided into three groups based on Saeed’s categorisation of the Muslim approaches to the Qur’an (2006b: 3). First, the group he refers to as the ‘Textualists’ believe that polygamy is permitted in Islam, and regard it as a male right. Second, the group he refers to as ‘Semi-textualists’ believe that Islam discourages polygamy and prefers monogamy; therefore, polygamy can only be permitted under certain circumstances such as when a wife is barren, sick and unable to fulfil her duties, including ‘serving’ her husband’s needs. Third, the group he calls ‘Contextualists’ believe that Islam implicitly prohibits polygamy because just treatment of more than one woman, the main requirement for polygamy, is impossible to achieve.
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"Ways of knowing" : Islamic customs of polygamy, veiling and seclusion in the autobiographical writings of Huda Shaarawi and Kartini /Marlita, Tita, January 1997 (has links)
Thesis (M. W. S.), Memorial University of Newfoundland, 1998. / Bibliography: leaves [176]-182.
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A gender equality perspective on the non-recognition of Muslim marriagesJivan, Usha Ashwin 11 1900 (has links)
Generally, traditional "marriages" according to Islamic custom are void in
South African law because they are potentially polygynous and do not
comply with the formalities prescribed by the Marriage Act 25 of 1961 . A
valid concern for those who oppose polygyny is that it may enforce and
promote gender inequality in that it is practised in patriarchal Muslim
societies. The Constitution of the Republic of South Africa Act 108 of 1996
contains numerous provisions aimed at combating gender inequalities, and
these could be used to justify the policy of non-recognition. On the other
hand, the Constitution has ushered in an era of tolerance and empathy; and
the equality and religion clauses could be used to ensure that polygynous
marriages are no longer ignored.
This study will examine the tensions between Muslim personal law and
clauses in the Constitution which have led to calls for the reformation and
codification of Muslim personal law. / Private Law / LL. M.
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A gender equality perspective on the non-recognition of Muslim marriagesJivan, Usha Ashwin 11 1900 (has links)
Generally, traditional "marriages" according to Islamic custom are void in
South African law because they are potentially polygynous and do not
comply with the formalities prescribed by the Marriage Act 25 of 1961 . A
valid concern for those who oppose polygyny is that it may enforce and
promote gender inequality in that it is practised in patriarchal Muslim
societies. The Constitution of the Republic of South Africa Act 108 of 1996
contains numerous provisions aimed at combating gender inequalities, and
these could be used to justify the policy of non-recognition. On the other
hand, the Constitution has ushered in an era of tolerance and empathy; and
the equality and religion clauses could be used to ensure that polygynous
marriages are no longer ignored.
This study will examine the tensions between Muslim personal law and
clauses in the Constitution which have led to calls for the reformation and
codification of Muslim personal law. / Private Law / LL. M.
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