عناصر مشابهة
Equality in Family Property Division between the Teachings of Fuqaha and Societal Customs
| العنوان بلغة أخرى: | تقسيم ممتلكات الأسرة بين الرجل والمرأة: تعاليم الفقهاء وأعراف المجتمع |
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| المصدر: | مجلة العلوم القانونية والاجتماعية |
| الناشر: |
جامعة زيان عاشور الجلفة
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| المؤلف الرئيسي: | |
| مؤلفين آخرين: | |
| المجلد/العدد: | مج5, ع1 |
| محكمة: | نعم |
| الدولة: | الجزائر |
| التاريخ الميلادي: | 2020 |
| الصفحات: | 1 - 10 |
| DOI: | 10.53419/2259-005-001-001 |
| ISSN: | 2507-7333 |
| رقم MD: | 1146323 |
| نوع المحتوى: | بحوث ومقالات |
| اللغة: | English |
| قواعد المعلومات: | IslamicInfo EduSearch |
| مواضيع: | |
| رابط المحتوى: |
| المستخلص: | من أهم النقاشات الدائرة اليوم بالمجتمع المغربي والعالم الإسلامي، تلكم المرتبطة بالحديث عن تقسيم ممتلكات الأسرة بين النساء والرجال داخل العالم الإسلامي، إذ تعد من المواضيع الصعبة، والأكثر إثارة للجدل والنقاش، سواء بين الحركات الإصلاحية والنخب المثقفة وكذلك الحركات النسائية، من جهة وبين حراس النص الديني ومؤسسة الفقيه من جهة أخرى. إن الأمر يتعلق بموضوع محاط بالعديد من التصورات والمعتقدات التي ميزت علاقة الرجل بالمرأة منذ عصور قديمة. ويأتي هذا المقال ليتناول بالشرح والتحليل مسألة توزيع ممتلكات الأسرة بين النساء والرجال في سياق واقع اجتماعي واقتصادي اتسم عبر الزمن بقيام المرأة بجهد في العمل؛ سواء داخل البيت وخارجه، وإعادة الإنتاج البيولوجي وتنشئة الأطفال، في مقابل صمت المجتمعات الإسلامية على نشاطها، ومقاومة ولوجها للثروة الأسرية بشكل متساو بينها وبين الرجل. لقد كان للاتصال الثقافي مع الغرب خلال فترات الاستعمار، وتطور العلوم الاجتماعية ومنظومات حقوق الإنسان وقع كبير على النخب المثقفة بالعالم الإسلامي، حيث وجدت نفسها أمام نساء غربيات انخرطن في معظم مشاريع التطور الاجتماعي على المستوى العالمي، في مقابل بقاء المرأة في العالم الإسلامي حبيسة التقاليد والنصوص الشرعية، ومحكومة بإرث العادات والتقاليد. وبالرغم من كون انفتاح النخب المثقفة على هذا الواقع، والتعديل من نظرتهم إلى المرأة، إلا أن مطالب الحركة الإصلاحية خاصة الحركات النسائية والمنظمات الحقوقية، عموما ستواجه بشكل كبير بانغلاق مؤسسة الفقيه على نفسها رافضة لأية قراءة جديدة من شأنها أن تحقق مجتمعا متوازنا. The division of family property amongst men and women is one of the most difficult and contentious topic in the Islamic world. Elites, reformists and feminists partake in this discussion against the extravagance of Islamic scholars. This controversial topic is surrounded by a number of conceptions and dogmas, which characterized the nexus between man and woman for decades. On the one hand, this division of family property has been situated within a socio-economic reality which was characterized, for a long time, by both women’s participation in labor force and their inevitable role in the biological reproduction and raising infants (Al-Harass 1996:9); On the other hand, Islamic societies overlook or sometimes camouflage these salient female activities and impede, therefore, the right of women to inherit the family fortune in the same equal footing with men. In the Islamic world, elites have been largely impacted by the cultural contact with the West during the colonial era, the progress in social sciences and human rights. So they have witnessed the engagement of occidental women in all spheres of social advancement in the world. However, oriental women are imprisoned by the chains of tradition and the authority of religious texts; they are condemned by the heritage of traditions and customs. Although this group of elites is opened up to this reality and amends its vision towards the woman, the demands of reformist movements, feminists and human rights associations are faced by the dogmatic institution of the faqih, that refuses any valid interpretation in favor of reaching a social equilibrium. Thus, women find themselves, in the Islamic world, in the same equal footing with men in terms of religious duties, punishment and reward, for God states: verily, the Muslims men and women, the believers men and women, the men and women who are obedient, the men and women who are truthful, the men and women who are patient, the men and women who are humble, the men and women who gave Sadaqat (Zakat and alms), the men and women who observe Saum, the men and women who guard their chastity and the men and women who remember Allah much with their hearts and tongue Allah prepared for them forgiveness and a great reward”(Quran 33:35, King Fahd complex) However, this equality does not cover the other non-religious spheres of life. In fact, these religious practices, with their ensuing reward, endorse that equality is a religious axiom, for “whoever works righteousness_ whether male or female_ while he (or she) is a true believer, verily to him we will give a good life, and we shall pay them certainly a reward in proportion to the best of what they used to do” (Quran 16:97, King Fahd complex). On the contrary, there exists a gender based unequal access to family fortune; this inequality unfolds an unfair division of inheritance amongst man and woman and is backed up by the famous verse usually disoriented from its aim: “to the male a portion equal to that of two females” (Quran 4:11). With this understanding, fuqaha impede the empowerment of woman in having access to family fortune in the same equal footing with man; in so doing, the authority of fiqh lies in its ability to reproduce itself in the form of legal corpus, yet this latter starts liberating itself gradually from the grip of this religious authority. For example, Article 19 of Morocco’s constitution of 2011 guarantees that “the state works for the realization of parity between men and women” (The Kingdom of Morocco 2012:8) without getting delved into the complicated issues of inheritance. While Article 19 confirms that the government of Morocco endeavors to implement the parity between men and women, Moroccan Family Code, particularly in book six, confirms that the Moroccan legislator has to subjugate ‘inheritance’ to the Islamic laws of Sharia’a. On the basis of the for-mentioned, we inquire, through this article, about the driving logics behind dividing family properties amongst men and women. |
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