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2019 | OriginalPaper | Buchkapitel

2. Filiation/nasab and Family Values in Pre-modern Shiʿi Law

verfasst von : Robert Gleave

Erschienen in: Filiation and the Protection of Parentless Children

Verlag: T.M.C. Asser Press

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Abstract

In this chapter, I explore the various rules concerning familial relationships, particularly the rules around filiation/nasab in the classical Imami Shiʿi school of Islamic law. The Imami school shares many legal doctrines with the other Muslim legal schools, but it also has a number of distinctive legal doctrines. Here I outline these distinctive doctrines and discern a common pattern – namely that close kin family relations are particularly prized to the exclusion of more distant family relations, making the family unit (as understood in legal terms) smaller; also, there is a general suspicion of legal stratagems which create fictional filiation relationships. What mattered for Imami jurists was, on the whole, that the law reflect commonly accepted notions of the roles of parents and children. In the conclusion, I offer an interpretation of these particular doctrines, and propose a linkage between them and the fundamental notion of the family of the Prophet Muhammad and its authority, a founding element of Shiʿi doctrine.

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Fußnoten
1
Schacht 2012 makes this argument; Coulson 1971, p 108 argues Imami inheritance laws are not sectarian but Qur’anic – see also Kimber 1998, pp 291–293.
 
2
Gleave 2005.
 
3
Al-Kulayni 1998, vol 7, p 163.
 
4
Literally, ‘before it has been demonstrated that her womb is free (of a child)’ (yastabriʾ raḥimahā). Al-istibrāʾ is the time a female slave should wait before her new owner can have sexual intercourse with her. It is, then, the rough equivalent of the ʿidda (waiting time) of a divorced woman. See Linant de Bellefonds 2012.
 
5
Al-Kulayni 1998, vol 5, p 491.
 
6
Ess 199197.
 
7
Al-Shalmaghani and al-Rida 1986, p 334.
 
8
Al-Tusi 199899, vol 1, p 306.
 
9
Al-Tusi 199899, vol 2, pp 133–136.
 
10
Al-Tusi 199899, vol 2, p 433.
 
11
Ibn Jaʿfar (attrib.) 1988, p 110.
 
12
Al-Tusi 1970, vol 8, p 167.
 
13
Ibn Babawayh 1992, vol 3, p 301.
 
14
Al-Kulayni 1998, vol 7, p 163.
 
15
Kohlberg 1985.
 
16
Al-ʿAllama al-Hilli 196869, vol 2, p 614 (lithograph); see also al-Tusi 199899, vol 4, p 310; al-Tusi 199596, vol 7, p 84; Ibn Idris 1997, vol 2, p 526; Al-Bahrani 195758, vol 23, p 312.
 
17
Mughniyya 1982, vol 2, p 362.
 
18
Al-Tusi 199899, vol 5, p 89.
 
19
Al-Kulayni 1998, vol 6, p 101.
 
20
Al-Tusi 199899, vol 5, p 120.
 
21
Al-Tusi 199899, vol 5, pp 122–123.
 
22
Al-Tusi 199899, vol 5, p 125.
 
23
Al-Tusi 199899, vol 5, p 126.
 
24
Al-Tusi 199899, vol 5, p 134.
 
25
They are not as harsh as the Malikis, who entertain no circumstances, making the divorcee stay unmarried permanently if she wishes to maintain custody.
 
26
Al-Tusi 199899, vol 5, p 134.
 
27
Al-Tusi 199899, vol 5, p 136.
 
28
Al-Tusi 199899, vol 5, p 138.
 
29
See Gleave 2005.
 
30
Al-Tusi 1970, vol 8, p 184.
 
31
Al-Tusi 1970, vol 9, p 346.
 
32
Al-Muhaqqiq al-Hilli 1989, p 234.
 
33
Al-Tusi 199899, vol 3, p 380.
 
34
Al-Tusi 199899, vol 3, pp 380–381.
 
35
Al-Tusi 2009, vol 6, p 51 (in the context of manumission; one can marry one’s manumitted slave’s ex-wife).
 
36
Mughniyya 2000, p 296.
 
37
On customary and legal understandings of words, see Gleave 2016.
 
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Metadaten
Titel
Filiation/nasab and Family Values in Pre-modern Shiʿi Law
verfasst von
Robert Gleave
Copyright-Jahr
2019
DOI
https://doi.org/10.1007/978-94-6265-311-5_2