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Slavery and Sexual Ethics in Islam
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What did it mean to be a wife, woman, or slave in a society in which a land-owning woman was forbidden to lay with her male slave but the same slave might be allowed to take concubines? Juggling scripture, precedent, and custom on one hand, and the requirements of logical consistency on the other, legal scholars engaged in vigorous debate. Marriage and Slavery in Early Islam presents the first systematic analysis of how these jurists conceptualized marriage—its rights and obligations—using the same rhetoric of ownership used to describe slavery. Kecia Ali explores parallels between marriage and concubinage that legitimized sex and legitimated offspring using 8th- through 10th-century legal texts. As the jurists discussed claims spouses could make on each other—including dower, sex, obedience, and companionship—they returned repeatedly to issues of legal status: wife and concubine, slave and free, male and female. Complementing the growing body of scholarship on Islamic marital and family law, Ali boldly contributes to the ongoing debates over feminism, sexuality, and reform in Islam.
Cambridge: Harvard University Press, ISBN In her Introduction, Kecia Ali states that her book, Marriage and Slavery in Early Islam , will focus on three main issues: the diversity of opinion in early legal thought, the influence of hierarchical social structures on the jurist's vision of marriage, and the role of polemical exchange in the refinement of legal doctrine 1. This contribution is part of a surging output of academic works that deal with the Islamic legal system. However, while most recent academic works compare doctrine with the actual practice of the law, this book studies the diversity of doctrine within and between normative texts, offering thus an analysis of the jurists' conceptual system. Examining how discourses on marriage have evolved "allows a fuller understanding of ongoing normative discussions about marriage in Islam" 5.
Sexual slavery in Islam
Classical Islamic law allowed men to have sexual intercourse with their female slaves. Others were just used for sex before being transferred. The allowance for men to use contraception with female slaves assisted in thwarting unwanted pregnancies. Early sources indicate that sexual slavery of women was viewed as both a male privilege and a privilege for the victor over the defeated. Some men purchased female slaves, whereas Muslim soldiers in the early Islamic conquests were given female captives as a reward for military participation. As the slaves for pleasure were typically more expensive, they were a privilege for elite men. In traditional juristic understanding, it is the male's ownership of a woman's sexual organs which makes sex licit in Islam.
Beyond Slavery pp Cite as. All religions that survive for any appreciable period of time must eventually confront the problem of adapting to historical change. How does one determine which things may change and which may not? These are especially complicated questions for faiths with fixed scriptures and carefully preserved texts against which adherents can measure deviation. Some of the things that appear as ordinary and normal in the core texts of all three faiths, such as death by stoning for certain types of sexual misconduct, are no longer widely accepted by individual believers. These questions arise urgently when one considers that classical Islamic law accepts both slavery as an institution and the sexual use of female slaves, whereas the overwhelming majority of Muslims today completely reject all forms of slavery. Unable to display preview.
Marriage and Slavery in Early Islam
Skip to search form Skip to main content You are currently offline. Some features of the site may not work correctly. DOI: What did it mean to be a wife, woman, or slave in a society in which a land-owning woman was forbidden to lay with her male slave but the same slave might be allowed to take concubines? Jurists of the nascent Maliki, Hanafi, and Shafi'i legal schools frequently compared marriage to purchase and divorce to manumission.
Robb compellingly depicts egalitarian relationships, satisfying work, friendships built on trust, and an array of models of femininity and family. So do ordinary ethical quandaries around trust, intimacy, and interdependence in marriage, family, and friendship.
Это была игра, и со временем Дэвид стал неплохим шифровальщиком. А потом решил отплатить ей той же монетой. Он начал подписывать свои записки Любовь без воска, Дэвид. Таких посланий она получила больше двух десятков. И все был подписаны одинаково: Любовь без воска.
Venti mille pesete. La Vespa. - Cinquanta mille.
Нет! - жестко парировал Стратмор.