Poligamia 411

Trybunał Konstytucyjny ma nadzieję, że ściganie ludzi, którzy wejść niezarejestrowanych Małżeństwa pomoże powstrzymać poligamii..

Naczelnego Sądu Konstytucyjnego w niedzielę rzucił wagę do zbliżającego się projektu ustawy grzywny lub więzienia ludzi, którzy nie może zarejestrować swoje małżeństwo w celu ograniczenia poligamii spódnicy.

MD Mahfud powiedział, że niezarejestrowanych małżeństw, znany lokalnie jako Siri, powinny być zlikwidowane w celu ochrony kobiet i dzieci.

Projekt ustawy o zmianie ustawy o religii i małżeństwa z powodu przedmiotem debaty w Izbie Reprezentantów jeszcze w tym roku..

"Całkowicie zgadzam się z ustawy, jak wielu ludzi stały się ofiarami" niezarejestrowany małżeństw, Mahfud powiedział.. "Dzieci są zaniedbane, podczas gdy [[Kobiety]] są obiektami pożądania. "

Umar Nasaruddin, dyrektor generalny islamskiej wytyczne w Ministerstwie Spraw Wyznań,, powiedział, że ministerstwo wspiera również przepisy. Ostrzegł, że gdy ustawa przeszła przez Sejm, wszyscy obywatele będą zobowiązani do rejestracji małżeństw lub twarzy sankcji prawnych.

"Nie ma więcej niezarejestrowanych Małżeństwa",sankcji ". "Wszystkie małżeństwa powinny być prawnie zarejestrowane państwa".

Nasaruddin powiedział, że ministerstwo dokonały rewizji liczne przypadki ludzi zawarcie niezarejestrowanych związków dla własnych korzyści, w ramach Targów pozorem do "unikania popełnienia grzechu" przez cudzołóstwo.. Powiedział też, że niektórzy mężczyźni ponownie wyszła za mąż bez zgody żony Ich pierwszy,, poligamia co stanowi naruszenie prawa..

"W islamie, Małżeństwo jest bardzo święty i święty. Nikt nie może się wygłupiać z tym ",Nasaruddin powiedział..

Ministerstwo Spraw Religijnych rozpoczął przygotowanie ustawy trzy lata temu w celu ochrony kobiet i dzieci. "Projekt jest teraz z Sekretariatu Stanu i jest gotowy do przekazania do prezydenta o ponowne rozpatrzenie,Nasaruddin powiedział..

Artykuł 143 państw ustawy, że "każdy, kto celowo prowadzi małżeństwo bez ślubu cywilnego twarzy maksymalną grzywną w Rp 6 mln [$642] lub sześć miesięcy więzienia.

Obowiązujące ustawy nr. 1/1974 o małżeństwie wymaga ludzi do rejestrowania swoich małżeństwach cywilnych właściwym urzędzie rejestru.. Jednak, nie istnieją kary dla gwałcicieli..

Nasaruddin powiedział, że projekt ustawy nie będzie zakazu poligamii, Dodając, że mężczyźni nadal będzie mógł poślubić do czterech kobiet, tak długo jak spełnia wymogów prawnych,, Które obejmują coraz pisemnej zgody ich żony..

"Jednakże, wszystkie cztery muszą być zarejestrowane Małżeństwa ",sankcji ".

Amin Ma'ruf,, Szef indonezyjskiego Rady Ulemów ((MUI),), powiedział niezarejestrowanych małżeństwa były dozwolone w islamie, ale może być grzechem, jeśli przyczyną problemów dla żony i dzieci.

Jeśli wszystkie warunki wymagane przez prawo islamskie były spełnione,, takie jak o obecnych świadków i opiekunów, Powiedział., to małżeństwo byłoby uznane za ważne.

"Jednakże, jeśli małżeństwo Tworzy uciążliwość dla innych osób,, jak mąż porzucenie żony i dzieci innych, to jest zabronione,"Powiedział Ma'ruf.

Przyznał, trochę siri Małżeństwa Wynikało to w opuszczonych żon i dzieci,, i powiedział, że była siłą napędową Prawdopodobnie za rachunek, aby wszystkie małżeństwa zarejestrowany..

Ma'ruf powiedział, że do ustawodawcy, aby ustalić kraju prawa cywilnego i określenie kar dla tych, którzy ją zepsuł..

"Kiedy ludzie prowadzenia serii małżeństw, Niech będzie prawnych, zgodnie z islamem,, ale powinny one również być świadomi, prawa cywilnego i sankcji ",sankcji ".

Kredyt dla powyższych informacji:: Jakarta Globe, Luty. 15, 2010, przez Anita Rachman & Muninggar Sri Saraswati

W Singapurze, Administracja muzułmańskich ustawy Prawo (Amla) generalnie reguluje sprawy rodzinne dla muzułmanów; sprawach cywilnych reguluje prawa rodzinnego dla niemuzułmanów. W niektórych dziedzinach, prawa cywilnego stosuje się do obu wspólnot muzułmańskich i nie-muzułmańskich, w tym utrzymanie dzieci i żony, przemocy w rodzinie, adopcji dzieci, i areszcie, opieki i kontroli nad dziećmi, gdzie nie ma żadnej aplikacji rozwód w "Szariatu Trybunał ". Muzułmanie mogą wybrać, aby przejść do sądów cywilnych, lub Szariatu Trybunał w odniesieniu do niektórych kwestii, choć na razie do stawienia się w sądzie cywilnym, obie strony muszą wyrazić zgodę lub Szariatu Sąd musi udzielić urlopu dla sądu cywilnego, aby usłyszeć sprawy. Osobiste prawa są na ogół uczciwe i sprawiedliwe dla muzułmańskich kobiet, z muzułmańskich kobiet, wiele z tych samych praw co mężczyźni, chociaż nadal istnieją pewne obszary troski o jawnej dyskryminacji.

Cztery kluczowe obszary jawnej dyskryminacji są:

• Wali: Muzułmańskich narzeczonych wymaga zgody ich walis do zawarcia małżeństwa. Jeśli kobiety wali odmawia zgody, może też wystąpić o sekretarza być jej wali Hakim.
   
• Poligamia: Wniosek o małżeństw poligamicznych należy do sekretariatu muzułmańskie małżeństwa, która przeprowadzi dochodzenie w sprawie przydatności małżeństwa przed udzieleniem zatwierdzenia lub odrzucenia wniosku. Możliwe jest dla kobiet, aby ograniczyć poligamicznych związków za pomocą dodatkowych taqliq (warunki / obietnice) w umowie małżeństwa, choć nadal nie jest znana. Poligamicznych małżeństw poza Singapuru, są głównym powodem do niepokoju.
   
• Prawa do rozwodu: Mężowie mają prawo do rozwodu swoich żon przez ogłoszeniem Talaq, a żony mają prawo do rozwodu ze względu na taqliq CERAI (naruszenie stanu małżeństwa), fasakh (rozwiązanie małżeństwa za powodować) lub Khul " (rozwód przez umorzenie). W prawie wszystkich przypadkach, w których kobiety ubiegać się o rozwód i nie są w stanie udowodnić, indywidualnie fasakh lub taqliq, rozwód został orzeczony przez Hakam procedura. W takich przypadkach, żona nie straci prawo do wypłaty Mutah (odszkodowania na rozwód) od męża.
   
• Dziedzictwo: Dziedziczenie jest zazwyczaj ustalana zgodnie z muzułmańskim zasady dziedziczenia zmienionej, w stosownych przypadkach, przez Malay celnych. Poniżej przedstawiono sytuacje z trudności, które wystąpiły w dystrybucji akcji:
  • Przyjęte dzieci, które pod opieką swoich rodziców przybranych otrzymania nic;
  • Wdowa z małymi dziećmi jest zmuszony do sprzedaży domu, ponieważ małżeńskich zmarłego brata lub ojca nalegał, twierdząc, jego udział;
  • Syn, który jest więźniem więzienia otrzymywać więcej akcji niż córki, która opiekowała się rodzicami;
  • Wdowa z młodych kobiet dzieci otrzymujących mniej akcji zmarłego męża, ponieważ nieruchomości Baitulmal otrzymał część akcji;
  • Nie-muzułmańskie żony i dzieci otrzymujących nic zmarłego muzułmańskiego męża / ojca nieruchomości;
  • Muzułmanie chcą wyrzec się islamu tak, że nie są one regulowane przez muzułmańskiego prawa spadkowego, które uważają za niesłuszne i niesprawiedliwe.

• Niektóre pozytywne obszary w administracji muzułmańskiej U. ustawy (Amla) zawierać:
  • Minimalny wiek małżeństwa 18 roku.
  • Zgodą obu stron są wymagane.
  • Wszystkie małżeństwa muszą być zarejestrowane, i może być uroczyście tylko przez osoby uprawnione.
  • Przy podziale majątku małżeńskiego po rozwodzie, the Szariatu Sąd bierze pod uwagę niepieniężnych wkładów, takich jak dbanie o rodzinę, praca w domu, itp.. Wszystkie żony przyznawane są co najmniej 30 procent, a żony poczyniły pewne wkładu finansowego otrzymanie wyższego. Wszystkie aktywa nabyte w trakcie małżeństwa zawarte są, niezależnie od tego kto je posiada prawnie.
  • Muzułmańskich żon mogą ubiegać się o utrzymanie w sądach cywilnych. Sądy uwzględniają rzeczywistych dochodów, zdolności do pracy zarobkowej, i potrzeb obu stron. Koncepcja nushuz nie istnieje w prawie cywilnym. Zlecenia konserwacji mogą być egzekwowane na default, w tym poprzez uwięzienie respondenta lub odjęcie jego wynagrodzenia miesięcznego.
  • Nie ma podwójny obowiązek utrzymywania dzieci, jeżeli oboje rodzice pracują. Ojcowie nieślubnych dzieci są zobowiązane do utrzymywania swoich dzieci.
  • W areszcie i opieki przypadkach, naczelną zasadą jest dobro dzieci. Trybunał Syariah coraz bardziej sprawia, że ​​wspólne Nakazy zatrzymania; wspólnej opieki nad dzieckiem jest normą, a jedynym areszcie jest wyjątkiem w sądach cywilnych.
     
• Pozytywne reformy prawa został osiągnięty, w wielu przypadkach dzięki pracy organizacji pozarządowych, łącznie z:
  • Zmiany w Karcie Kobiet na rzecz lepszej ochrony dla ofiar przemocy w rodzinie.
  • Zmiany w Amla w sprawie podziału majątku małżeńskiego po rozwodzie.
  • Zmian w konstytucji umożliwiających zagranicznych urodzonych dzieci matek i ojców zagranicznych Singapuru do nabycia obywatelstwa Singapur.
  • Poprawki do kodeksu karnego, który usunął cywilnego immunitetu bez ich zgody seksualnych (gwałt) w przypadkach, w pewnych warunkach, które prowadzą do rozwodu.
  • Zmiany proceduralne, aby wyeliminować problemy z wykonania Szariatu Zamówienia Trybunał.
     
• Rząd przyjął "nieingerencji" podejście do kwestii odnoszących się do spraw islamu, tak dla reformy się, społeczności muzułmańskiej musi powiadomić o tym rząd, co należy zrobić, mając na uwadze świeckich w Singapurze, wielorasowe, multi-religijną. Jeżeli każda zmiana lub reforma ma się wydarzyć, musi pochodzić z wewnątrz społeczności muzułmańskiej, który daje możliwość pozytywne reformy.

Źródło: Raport przedstawiony przez Stowarzyszenie Kobiet na działania i badania (AWARE), po konsultacji w sprawie 11 Listopada 2008 z przedstawicielami z jedenastu organizacji, w tym Madżlis Ugama islamu Singapura, Stowarzyszenia muzułmańskie Professionals (AMP), Casa Raudha Kobiet Strona główna, Darul Arqam, Nawróceń muzułmanów Association, Singapur Rady Organizacji Kobiet (SCWO), Młode Kobiety muzułmańskie Organizacji (PPIS) i Stowarzyszenie Kobiet działania i badaŚWIADOMEAWARE).

Sharia: Government to act if Dutch law broken

Attempts to practise aspects of sharia (Islamic) law in the Netherlands which involve compulsion, pressure and a misuse of power will be clamped down hard on by the government, justice minister Ernst Hirsch Ballin told MPs on Tuesday.

The cabinet’s job is to ensure that the Netherlands does not develop ‘a parallel society in which people take the law into their own hands or maintain their own legal system which operates outside the framework of our own legal system’, the minister said.

Some aspects of sharia law, such as the differences between men and women and divorce laws, do conflict with key Dutch values and Dutch law will never allow legal polygamy, he told MPs.

Niemniej jednak, some form of settling differences about questions of belief and behaviour did not have to conflict with public order, as long as they were entered into voluntarily, the minister said.

Before the summer break, the anti-immigration PVV party had asked Hirsch Ballin to investigate the setting up of sharia courts at some mosques. That investigation is due to be completed next year.

Kredyt dla powyższych informacji:: © DutchNews.nl, 02-09-2009

Zahidul Islam

It is very unfortunate that polygamy in Islam has been a subject of controversy. While a group of scholars has, without going into deep study of the divine rules, preached that Islam has permitted to have more than one and upto four wives without reservation, the other group of scholars has, without paying any thought to the reality of life and society, opined that Islam in effect prohibited polygamy. Consequence is that they have made polygamy in Islam a moot question, which it is really not. Most deplorable state is that without any insights into the polygamy in Islam, some people have begun terming the provisions on polygamy as anti-women and biased to men. Hence here is an attempt to clarify the issues.

It is obvious that unrestricted polygamy was an accepted mode of behaviour during the aiamey jaheliah (period of ignorance). But the scenario changed radically after the Revelation, that is, Sura Nisa of the holy Quran. Verse 3 of Sura Nisa is clear with its provisions that:

“If ye fear that ye shall not be able to deal justly with the orphans, żenić się z kobietami z wyboru, dwóch, three or four; but if ye fear that you shall not be able to deal justly (with them) then only one, lub (a captive) that your right hand possesses. Thus that will be more likely to prevent you from doing injustice.”

This is the verse that contains perfect guidance for the believers that they may marry more than one wife only when they sincerely believe and possess the capacity to deal justly with the co-wives. But where they have an apprehension that it would not be possible for them to do justice as between wives, they are commanded to have only one wife. And this is the approved course of marital life which, as Allah says, will prevent men from doing injustice.

Then the next question is whether a Muslim man possesses the capacity to practice perfect justice as between women. The answer is also present in verse 129 of Sura Nisa. In this verse Allah, who knows the nature of man the best, cautions that ‘you are never able to be fair and just as between women, even if it is your ardent desire’. Hence humans do not possess the ability to practice just dealing of a perfect nature. It is inferable from this verse that monogamy should be practiced as general rule of matrimonial behaviour.

Then what about the polygamy? There are diverse views as to this. The first view is that a male is permitted to have upto four wives with the condition that he should be just between them. The capacity to be perfectly just does not exist in the humans and hence it is impossible for a person to satisfy the condition of doing justice as among wives, Hence polygamy is, in effect, prohibited.

The advocates of the other view point out that the permission to have more than one wife is explicitly provided for and there is no express provision prohibiting polygamy and hence to deny it on the ground that the condition of justice is impossibility is fallacious. They argue that any such interpretation based on the relevant two verses is impermissible because it will mean that the two parts of the Holy Quran suffer from discrepancy which is an impossibility as pointed out by the Quran itself. Thus they reject absolute prohibition of polygamy as a rule of conduct under the Islamic law. They are of the opinion that a person can validly have upto four wives where he has no fear that he shall not be able to deal justly with them. But the person, who does not possess the ability to fulfil this condition but still takes the advantage of this permission, commits a fraud or abuses the Devine Permission. And for this he will be tried by Allah.

Jednak, the most accepted view taken by Islamic jurists and thinkers is that the permission to have more than one wife is conditional, and the condition is to deal with the wives justly. The nature of this condition is such as it is almost beyond the capacity of man to fulfil it. Dlatego, the permission of polygamy is an exception and not a general rule.

The vital questions at this stage are two. Pierwszy, in what conditions or under what exceptional circumstances and according to what rules of conduct polygamy may be permitted. Drugi, for what purposes and reasons polygamous marriage is impermissible.

Before answering these two questions it seems necessary to mention the approach of Islam towards marriage. Islam accepts marriage as an essential requirement for the wellbeing of the individual and the society. On the contrary, Islam clearly disapproves celibacy and treats it as an unnatural condition which produces evil. Jednak, it does not regard marriage as inevitable. In the need of individual, family or society, there may be divorce and remarriage; and there are provisions for those. Likewise, Islam provides for polygamy for the better interest of the individual and as well as the society. Following are some specified circumstances when polygamy may also be permissible.

a. If we recall the occasion of the Revelation of the Quranic verse permitting polygamy, we see, it was after the war ‘Uhad’ when the Muslim community was faced with the problem of rehabilitation of many orphans, widows and captives of war. Their treatment was to be governed by principle of greatest humanity and equity. Thus it was commanded that you marry the orphans, widows if you are quite sure that in this way you will be able to protect their interest and property with perfect justice to them. If not, make other arrangement for them. Jednak, it does not mean that this was guidance for that time only. W rzeczywistości, it was a rule provided for posterity, since such a situation may be faced by some future nations. Examples are the present Palestine, Bosnia, Afghanistan, Iraq etc.

b. Polygamy may be resorted to in those circumstances in which the purpose of marriage becomes frustrated. Capacity of procreation, care of children, of household affairs, marital sex satisfaction and compatibility of behaviour as between spouses are some of the elements of comprehensive purpose of a marriage. When such purpose is frustrated or not fulfilled because of wife’s barrenness, chronic illness, feeble-mindedness, madness, physical handicaps etc., polygamy may be permitted. The insights into this provision is that if another marriage was not allowed in such circumstances, and monogamy was the only way, then men would become prone to divorce the first wife resulting in throwing her in a more helpless and unsecured state of life.

Now comes a question that when a person practices polygamy in permissible limit, how will he deal with his wives, as it is clear that a man is not capable of doing perfect justice as between women?

Certainly, to escape Allah’s punishment, a person should try his best to do justice as between wives. Moreover, there is a guideline in the holy Quran (Sura Nisa, Verse 129) że: ‘But turn not away (from a woman) altogether so as to leave her (as it were) hanging (in the air).’

It means that where a person practices polygamy within the permissible limits, he should refrain form treating the first wife in a manner which renders her position as that of a woman without husband. Kindness and equity must inform marital relations even in case of a person having more than one wife.

The next point to be discussed here is the purposes and reasons for which polygamous marriage is impermissible. In Islam, protection of chastity and purity of sex life constitutes the basis of marital status. And the holy Quran in different places indicates that lust, lewdness, property, piękno, lineage, or status cannot be the motive for seeking a woman in marriage. Thus where any of these constitutes the basis of desiring a polygamous marriage, that will be violation of divine commandments and hence impermissible.

The question that comes here logically is whether the observance of these rules of conduct by Muslims may be left to their freewill or it is the duty of the state. Islamic jurists are of the opinion that Islamic state possesses the jurisdictions and power to take steps so that the injunction of the Quran is followed.

Bangladesh, like many others countries with large Muslim population, does have law, as personal law, to regulate polygamous marriage of its Muslim communities. The relevant portions of that law, i.e., section 6 of the Muslim Family Laws Ordinance 1961, reads as follows:

1. No man, during the subsistence of an existing marriage, shall, except with the previous permission in writing of the arbitration council, contract another marriage …

2. … (wyszukiwania) application form … shall be submitted to the chairman (of the arbitration council)… and shall state the reasons for the proposed marriage and whether the consent of the existing wife or wives has been obtained thereto.

3. On receipt of the application … the Chairman (of the arbitration council) shall ask the applicant and his existing wife or wives, each, to nominate a representative, and the arbitration council so constituted may, if satisfied that the proposed marriage is necessary and just, grant, subject to such conditions, jeśli, as may be deemed fit, the permission applied for.

This law has given the Arbitration Council a wide discretionary power to deal with the issue. Również, it has not defined what can possibly be ‘necessary and just grounds’ in this regard. These are why, according to legal experts, this law is prone to be abused. They think it necessary to define the expression ‘necessary and just ground’ with illustrations. Herewith I would like to add that that should be done in light of the rules of conduct provided in the holy Quran. No doubt, that will ensure maximum good to the Muslim individuals as well as the society.

The author is an advocate of Bangladesh Supreme Court, currently working for Bangladesh Legal Aid and Services Trust (BLAST). The views expressed here do not necessarily reflect those of the organisation he serves

 Credit for the above info: The Daily Star.net/law, Kwietnia 28, 2007, Issue No:17

“Spotkanie rodzinne w wiejskiej Syberii, gdzie życie może być bardzo trudne dla kobiety na własną rękę. Zdjęcie: Caroline Humphrey”

Badanie poligamii w Rosji wskazuje mamy wiele nauczyć o tym, jak pokonać recesję.

Badanie poligamii w Rosji nie może wydawać oczywiste miejsce do poszukiwania spostrzeżeniami, w jaki sposób kryzys finansowy może odegrać się na przedmieściach Kent lub wiejskich Yorkshire. Ale Caroline Humphrey, Profesor Rausing Sigrid z współpracy antropologii na Uniwersytecie w Cambridge, mówi Azji Środkowej i Rosja mają nas wiele nauczyć.

“W 1990, Rosji i Azji Środkowej ogromne doświadczenie zmian gospodarczych: jaki bank, jak twoja kariera dzieje, co można oczekiwać od życia, wszystko się zmieniło w ciągu nocy,” wyjaśnia. “I oczywiście miało ogromny wpływ na życie ludzi, z życia rodzinnego do polityki, i poligamia jest częścią tej całej sceny. Jak dotąd, nie mieliśmy tak dramatycznych zmian na zachodzie, ale nigdy nie wiadomo.”

Humphrey specjalizuje się w antropologii społeczności na obrzeżach byłego Związku Radzieckiego, i spędził większość swojej kariery studiowanie Buyrat ludzi, którzy żyją na północ od granicy z Mongolią w Syberii. Humphrey mówi, że antropolodzy powoli budować głęboką wiedzę i zrozumienie miejsca i kultury, ale jednak, Jej odkrycie, że istnieje lobby poligamia była niespodzianka.

“Moi przyjaciele na Syberii powiedział mi, że ich przyjaciele zostali lobbing parlament do zalegalizowania poligamii,” mówi. “Zawsze wiedziałem, że istnieją ludzie, którzy lubią ideę poligamii, ale co znalazłem fascynujące było to, że kobiety były również w pomocy.”

Tak jest recesja okaże dobrą mieszczan Tunbridge Wells w poligamistami? Jest mało prawdopodobne,. Ale pozostaje faktem, że powody, dlaczego mężczyźni - i, nawet ciekawsze, kobiety - postulujemy poligamia w Rosji i Mongolii są dużo o ekonomii, ponieważ są one o seksie. Kluczowe znaczenie ma demografia. Populacja Rosji spada przez 3% lat - i nie ma 9 miliona mniej mężczyzn niż kobiet. Nacjonaliści, takie jak ekscentryczny lider Partii Liberalno-Demokratycznej, Władimir Żyrinowskiego, twierdzą, że wprowadzenie poligamii zapewni mężów dla “10 miliona samotnych kobiet” i wypełnić Matki Rosji kołyski.

Gdzie indziej, w dawnych regionach islamskich Rosji, Mężczyźni twierdzą, że poligamiczne małżeństwo jest tradycyjne i zachęci mężczyzn do podejmowania większej odpowiedzialności - tym samym łagodzenie ubóstwa i poprawy “mieć” edukacja.

Nieprawdopodobnie, dla obu grup, to jest poligamia jako rozwiązanie współczesnych patologii społecznych - i, według Humphreya, pojawia się poza regionach islamskich. Na obszarach wiejskich “brak mężczyzna”, pogarsza wojny, alkoholizm i masowe migracje zarobkowe, jest jeszcze bardziej poważny. Ale jeśli chodzi o poligamię, wiejskie kobiety mają zupełnie inny program ze swoich nacjonalistycznych odpowiedników męskich.

“Wiele kobiet żyje na co były kołchozy, które często są głęboko w lesie i kilometrów od najbliższego miasta,” Humphrey mówi. “Mieszkasz bardzo blisko natury, a życie może być bardzo trudne - Twój ogrzewanie jest całkowicie przez pieców dziennika, nie ma bieżącej wody i urządzeń sanitarnych wewnątrz jest rzadkością. Jeśli masz szczęście wystarczy, aby utrzymać zwierzęta, trzeba dbać i rzeźnik je samodzielnie. Więc jeśli opiekę nad dziećmi oraz, życie może być prawie niemożliwe dla kobiety na własną rękę.”

Być może nic dziwnego następnie, Humphrey wyjaśniające odkryli kobiety, które wierzą, że “pół Dobry człowiek jest lepszy niż żaden w ogóle”. “Nadal istnieją ludzie wokół - mogą one być uruchomione rzeczy, z pracy jako urzędnik, na przykład, lub mogą robić zwykły pracę robotniczej, ale tak czy inaczej, nie ma bardzo wielu z nich,” mówi. “Kobiety mówią, że legalizacja poligamii byłaby wybawieniem: dałoby im prawa człowieka wsparcia finansowego i rzeczowego, legitymacji dla swoich dzieci, i prawa do świadczeń państwowych.”

Legalising poligamia była wielokrotnie proponowane i omawiane w rosyjskiej Dumie, lub parlament - i zawsze odrzucił. Dla mieszkańców miast Moskwy i Sankt Petersburga jest to krok za daleko.

W Mongolii, zbyt, legalizacja małżeństw poligamicznych jest wyklęty. Jeszcze w Ułan Bator, wepchnięcie stolica, dobrze wykształcone kobiety łączą tradycyjne i nowoczesne, aby stworzyć coś, co wygląda podejrzanie, forma poligamii.

Zaskakująco, zaczyna z posagiem. Stroniąc od tradycyjnych prezentów (konie, poduszki, odzież), udane rodziny mongolskie są coraz dając swoje córki dobre wykształcenie w miejscu posagu. W przeciwieństwie, ich bracia często musieli opuścić szkołę albo zarządzać stada lub uruchomić rodzinny biznes.

“W kulturze mongolskiej, rodziny panny młodej jest starszy rodzina; a panna młoda powinna być mądra. I mieli 70 lata komunizmu, więc pomysł, że kobiety powinny być dobrze wykształcony, nie jest nowy,” Humphrey wyjaśnia. “Od Mongolii, wspólnie z Rosją, również ma problem z alkoholizmem, istnieje nierównowaga między miejskimi wykształconych kobiet i liczba mężczyzn te wykształcone kobiety uznają za odpowiednie mąż materiału.”

Rozwiązanie jest proste: po prostu nie wyjść za mąż. Zamiast, biorą, co jest znane jako “Sekret kochanek” - Zazwyczaj dobrze wykształconym człowiekiem, który okazuje się być żoną kogoś innego. Wszelkie dzieci wynikające z unii są wychowywane przez matkę i rodziny matki.

“Jest całkowicie akceptowane. Te kobiety są wśród elity mongolskiego społeczeństwa - mogą one być posłem lub dyrektor firmy i są ogromnie podziwiał,” Humphrey mówi. “Byliby przerażeni ideą poligamicznych małżeństw, bo nie chce ryzykować swoją niezależność.”

Więc co to oznacza dla stosunków małżeńskich w Rosji i Azji Środkowej? Humphrey mówi, że to mało prawdopodobne, że poligamiczne małżeństwo nigdy nie będzie zalegalizowane w Rosji - ale chyba to nie ma znaczenia.

“Niewydolność mężczyzn, wykształcone kobiety, które chcą realizować się, kobiety wiejskie, którzy chcą się zabezpieczyć, wszystkie te rzeczy będą stanowić podstawę do ustalenia, jak wielożeństwa,” mówi Humphrey, “czy to się nazywa, czy nie.”

Kredyt dla powyższych informacji:: Przez Mira Katbamna- The Guardian,Wtorek, 27 Października 2009, guardian.co.uk © Strażnik Aktualności i media ograniczona 2009

Qatar is located in the Middle East peninsula, bordering the Persian Gulf and Saudi Arabia.

Polygamy rate is low in Qatar.

A study has dismissed as “untrue” the notion that polygamy is a prevalent practice among Qataris, pointing out that the polygamous marriage rate has remained at a low level in the last two decades.

The study, which was released by the Population Committee at the General Secretariat for Development Planning, said the number of Qataris who took only one wife ranged from 89% do 96% in the period between 1997 i 2007.

“During the period covered by the study, the trend was neither declining nor rising. This means that polygamous marriages do not signify a social phenomenon in the country,” the study said.

While the number of men marrying two wives accounted for 3.8% do 8.7% during the years covered by the study, it did not exceed 0.3% for those who have taken three or four wives.

Although Muslim men are permitted to marry up to four women simultaneously, Islam makes it obligatory for those who take more than one wife to deal with them justly. And if the husband is not sure about that, then he is ordained to marry one.

Kredyt dla powyższych informacji:: Gulf Times, by Anwar Elshamy, 8/31/09

She worked at the Red Lobster in Times Square and lived with her husband near Yankee Stadium. Yet one night, returning home from her job, Odine D. discovered that African custom, not American law, held sway over her marriage.

A strange woman was sitting in the living room, and Ms. D.’s husband, a security guard born in Ghana, introduced her as his other wife.

Devastated, Pani. D., a Guinean immigrant who insisted that her last name be withheld, said she protested: “I can’t live with the woman in my house — we have only two bedrooms.” Her husband cited Islamic precepts allowing a man to have up to four wives, and told her to get used to it. And she tried to obey.

It’s difficult, but one accepts it because it’s our religion,” said Doussou Traoré, 52, president of an association of Malian women in New York, who married an older man with two other wives who remain in Mali. “Our mothers accepted it. Our grandmothers accepted it. Why not us?"

Polygamy in America, outlawed in every state but rarely prosecuted, has long been associated with Mormon splinter groups out West, not immigrants in New York. But a fatal fire in a row house in the Bronx on March 7 revealed its presence here, in a world very different from the suburban Utah setting of “Big Love,” the HBO series about polygamists next door.

No one knows how prevalent polygamy is in New York. Those who practice it have cause to keep it secret: under immigration law, polygamy is grounds for exclusion from the United States.

The woman is in effect the slave of the man,” said a stylish Guinean businesswoman in her 40s who, like many women interviewed in Harlem and the Bronx, spoke on the condition of anonymity. “If you protest, your husband will hit you, and if you call the police, he’s going to divorce you, and the whole community will scorn you.”

“Even me,” she added. “My husband went to find another wife in Africa, and he has the right to do that. They tell you nothing, until one afternoon he says, ‘O.K., your co-wife arrives this evening.’ ”

Islam is often cited as the authority that allows polygamy. But in Africa, the practice is a cultural tradition that crosses religious lines, while some Muslim lands elsewhere sharply restrict it. The Koran says a man should not take more than one wife if he cannot treat them all equally — a very high bar, many Muslims say.

It’s not life, your man sharing a bed with another woman,” Ms. D. powiedział. “You’re always thinking in your head, ‘does he love me?’ ”

Such stories of polygamy, New York style, are typically shared by women only in whispered conversations in laundries and at hair-braiding salons. With no legal immigration status and no right to asylum from polygamy, many are afraid to expose their husbands to arrest or deportation, which could dishonor and impoverish their families here and in Africa.

Kredyt powyższych informacji: New York Times by Nina Bernstein/2/23/07

I read about polygamy in Switzerland at http://dictatorprincess.wordpress.com/some-thoughts-on-the-legal-aspects-of-polygamy-in-switzerland-for-foreigners. Although a bit lengthy, it’s very interesting so I thought I’d share:”I read case law when I am bored… I must preface this by saying that I am not a lawyer and this is not legal advice. Jednak, I want to share my understanding of the current legal situation in Switzerland. As this is a hot topic in the Muslim community, I would like to make the following post as a public service to all those Pious Brothers just dying to fulfill the sunnah. Never mind the whole praying, eating halal, fasting Ramadan stuff (you know, that fard stuff), brothers who love this part of the sunnah and are considering polygamy in Switzerland, this is for you:

DON’T DO IT, YOU WILL GET CAUGHT, AND IT WILL BE NASTY. Even if you are one big happy family.

While I am not debating the permissibility of polygamy in Islam… I will give a little food for thought about reigning jurisprudence in Switzerland. And speaking of just dying to fulfill the sunnah I do believe in following the sunnah of following the laws of the land in which you live. Tak czy owak:

Under Swiss law, polygamy is bigamy. If you are a born Swiss citizen there is not much that happens to you should you partake in this sunnah other than eventual welfare or tax fraud charges…oh and losing custody of your children. Jednak, if you are a foreign brother, even if you don’t care about the laws of the koofaar, the following might give you an opportunity to twist your beard a bit:

If you are naturalized man who is Swiss through marriage and you contract a second Islamic marriage while being married to the Swiss wife who “naturalized” you and the authorities find out about it, THEY WILL STRIP YOU OF YOUR SWISS CITIZENSHIP AND KICK YOU OUT OF THE COUNTRY. The legal reasoning behind stripping you of your citizenship is that you came about the citizenship illegally because you broke your oath to your spouse, and you broke the oath to the commune, the canton and the country to abide by its laws and polygamy is against the law. How’s that for a koofaar law?

So if you are a first wife and your husband tries to spin that he is marrying the sister to get the papers to make a better life for everyone, it doesn’t happen. Not here… If it isn’t a “sham” marriage but a true loving p marriage, good luck getting the neighbors not to be nosy, good luck not getting caught when you “divide your time”, good luck justifying why you send money to the same person who is not legally related to you every month…if there is the tiniest suspicion that the second relationship is more than just for the kids, or that it is ongoing- guess what? The authorities assume you aren’t serious about your first marriage, which means you don’t fill or continue the fill the requirements for ongoing residence in Switzerland, or if you are naturalized, it means you got your naturalization while you are screwing around. Which means both your residence permit and naturalization can be GONE…Even if the brother tries to do your job by the sunnah, you can still get busted for p. W rzeczywistości, the only way not to get busted for p is for the brother to not do his job by the wife he is not legally married to. No money, no contact, no time. Cool huh? Not.

Regardless of what your personal views are, the Swiss expect you to follow Swiss law. This is the country where private citizens yell at you for jaywalking. Even if the brother in the p marriage lies says to the cops, “Oh that 2nd wife? She’s just my girlfriend, that second marriage thing is just cultural so that we could do it”- that argument does not hold up in court here. Period. (What brothers, you think no one ever thought of saying that before? That was actually in one of the judgements).

Let’s say things don’t go south, and hubby found a nice Swiss lady who loves you and loves partaking in the sunnah. Well good for everyone. But if an informant calls the police to say you are “bigamists”- it doesn’t matter if she is ok with it or not. The case will be investigated and prosecuted independent of the parties. This could be your parents, your neighbors, your boss. So living in the same apartment is going to raise eybrows, and if your hubby tries to divide his time fairly (which they never seem do but whatevs)- guess what? There’s always at least one neighbor who notices who is or isn’t coming and going. And what if the Swiss co-wife’s mom doesn’t like it and calls the cops? Same result.

Bigamists, when they do get prosecuted (and if they are foreign, before they get kicked out of the country), are usually prosecuted for cheating social welfare. Guess what, the wives are parties too! Which is why I said above- the second your hubby starts talking p, if you have any kind of social assistance, GET A LAWYER so that you don’t go to jail for FRAUD and get kicked out of the country and separated from your children.

Don’t let the brothers lose sight of this very important fact. At let’s not lose sight of the essential here: while we are “following Islam” remember that when you get married, mainstream Sunni thought is that you marry with the intention of getting married forever. Marriage for a fixed time period is not permitted in mainstream Sunni Islam, and if you marry someone with the full intention of it being temporary, you will be accountable to Allah swt.

Personally I think Swiss case law is racist because nothing really happens to Swiss bigamists (some light jail time if that…oh and if you count LOSING CUSTODY OF YOUR CHILDREN) and also because the wives and kids get sent back to Back Home if the man decides to “partake in the sunnah”, but I can guarantee you that the tide seems to be turning and a man in Switzerland thinks twice about trying to pull a fast one on anyone. One of the major cases that did go to the Federal Court involved an imam officiating what he knew to be a second marriage. The p dude, instead of getting a little more booty, got a one way ticket back home…Reputable imams in Switzerland do not do a nikah without a Swiss family book. No Imam who wants to keep his mosque or masjid open will do it here. While the argument could be made that the Swiss are a little hardcore for this, I think the US and a lot of other countries would be served by doing the same, at least in the short term, because I am tired of seeing sisters getting hurt by ignorant brothers and ignorant “so-called” imams.

It has happened that a third party can call out a p marriage in this country. So even if you go into it fully conscious and your hubby is on board and your co wife is on board and the imam is on board and you are one big happy P family, things can go south here legally in ways you could never imagine and you, whether you are a first wife or a second wife, can get caught up in whatever bad choices your husband makes and the result can make a world of difference in yours and your children’s welfare… p is just NOT WORTH IT here. Even with the best of intentions, even with all parties being on board and it being all Big Love up in there, the authorities simply do not tolerate it, and it only takes one fight, one nosy neighbor, one MIL not happy with the situation to mess everything up.

The above was from http://dictatorprincess.wordpress.com/some-thoughts-on-the-legal-aspects-of-polygamy-in-switzerland-for-foreigners

No Rights for Sharia Wives

Dagestani women who enter into polygamous marriages risk losing everything – even their children – when their husband tires of them.

By Polina Sanayeva in Makhachkala

Madina thought that she had married well. The educated and worldly Dagestani woman was thrilled with her husband – a wealthy man with a large house – and thought nothing of it when he asked her to marry him in a mosque, instead of at the local registry office. The latter was “all just rubbish, paper”, Powiedział.. So Madina gave up her job, was a housewife for three years and tried her utmost to be her husband’s idea of a Muslim wife.

But her husband, seemingly, had other ideas. His preference for a mosque wedding apparently stemmed from an intention to take a second wife – which is permissible under Sharia law.

“I slaved for the family, to put it bluntly. But my husband decided to marry again. I was not ready for this turn of events and I told him so. Then he showed me the door. And no one supported me. I went to live at my grandmother’s house. Some time later, my former husband took my daughter away from me,Rzekła.

The court battle for custody of their daughter is still going on, although Madina says that she has no more money or strength to contest it. Her husband bribed the judge and presented false documents claiming that she had treated the little girl badly, she claims. The child now lives with her former husband’s new wife and Madina, aged only 32, says that she has no energy to start a new life.

Madina is one of hundreds of women to suffer as a result of a growing trend in Dagestan – men taking advantage of their Muslim status to take a second or even third wife, even though polygamy is forbidden under Russian law. W wyniku, these “Sharia wives” have few rights in the secular republic.

Do niedawna, only Dagestan’s wealthiest men with high social status took second wives, as it was thought that they “could permit themselves” to do so from an economic and ethical point of view. Jednak, many other men have also chosen to ignore the official registry office and marry according to Sharia law, and this practice has spread widely. While more optimistic religious figures link this phenomenon to the growth of Muslim self-awareness among Dagestanis, sociologists, psychologists and also representatives of Islam are choosing to see it as the result of a decline in morals.

While imams at mosques in the Dagestani capital Makhachkala say that almost all couples who marry there do so before or after their official registration, there are others who go to the registry office only under pressure from their families, as it is more important for them that their marriage is blessed by Allah. W wyniku, some believe that a Sharia marriage is the only necessary form of legalised matrimonial relations.

But in many cases, the process of taking new wives is only indirectly related to religion.

“Modern Dagestan citizens who come to Islam by tradition are what are called ‘ethnic Muslims’,” said one young man who describes himself as a fundamentalist. “They allow themselves to be Muslims only when it is convenient for them. Na przykład, they drink and smoke quite readily, despite the prohibitions that are clearly set out in the Koran. It is also convenient for them to take a second wife and they do so, saying that their religion allows it.”

Many religious young women readily agree to be second Sharia wives in spite of their poor status compared to an officially registered first wife. Husbands tend to treat their second wife with less respect than their first, and such unions are often kept secret from the husband’s relatives and his first family.

Irina Rudakova, head psychologist at the Genesis crisis centre for women, which has been working in Makhachkala for five years, powiedział, “At the moment, the chance of taking a second wife for a man is a convenient, socially acceptable form of legalised relations, which are more properly categorised as extramarital.

“The problem is that for women who marry in this way, nothing changes in their relations with the man after they are formally married. They remain in an illegal or semi-legal position, which does not give them any more stability or social protection. And if the marriage breaks up – usually on the initiative of the husband and his family – the woman has no chance to defend her rights. At any rate, it is useless to appeal to the state.”

Jednak, many specialists agree that the psychological discomfort and social infringement of marriage rights is nothing in comparison with what women have to endure when their Muslim husbands literally throw them out on the street.

“I am in favour of polyandry – where a woman marries more than one man – and I am happy with the Russian constitution, with its declaration of the equal rights of men and women. But these local ‘Sharia marriages’ are a big deception by men,” said publicist Svetlana Anokhina.

“Men ignore their obligations. If a Sharia husband gets sick of his wife, he throws her out, and this is still considered a disgrace for the woman – as if it’s her fault! It’s like something out of the Middle Ages.”

Amina was still a student when she married a man older than herself. She says that she decided to become a second wife primarily because of the so-called economic factor – her husband was wealthy – and did so against her parents’ wishes. Amina lived separately from her husband, in an apartment registered in her name, and did not work, partly because she had given birth to a daughter, and partly because her husband’s wealth made it unnecessary. But before long her husband had gently but insistently forced her out of the apartment, and then broke off relations with her. “He got tired of pressure from his family who never accepted me as his lawful wife,Rzekła.

Unable to return to her parents’ home, Amina and her daughter lived with a friend for six months while she looked for work. She now works as a house painter and rents a small apartment. Only 25-years-old, Amina has the air of one who is already used to surviving adversity.

The lack of any legal mechanism to regulate relations within a Sharia family can also cause problems for first wives as well as for the second. Women in Sharia marriages usually spend many years not working, and live a closed-off life. Therefore if the husband withdraws his care of her, she feels completely helpless. With no rights, she cannot approach the state for help in making the husband respect his obligations, and a lawyer can only advise that the Sharia wife is in fact a mistress in the eyes of the law.

The Dagestan legal code does contain provisions for a Sharia wife to claim property that was acquired jointly with her husband. Ale, in practice, such women have not been able to successfully do so in court, and lawyers do not take on such obviously difficult cases – too many conditions need to be observed, and there are too many factors working against them.

This runs contrary to the principles of Islamic law, which gives a wife more rights than her husband in a marriage, and the legislation of the secular state which stresses equality of the sexes.

“Men who take their obligations seriously do not marry second wives very often, and they treat their first marriage very seriously,” said Islamic law specialist Idris Magomedov. “In a real Sharia marriage, all the responsibility for the woman, for the family and the children, lies fully with the man. His obligation is not just to fully provide for his wife financially, but to make sure that his wife is healthy and happy.”

And indeed some Dagestan women have never been happier than within a Sharia marriage. Aishat used to be called Alyona before being persuaded by her husband to convert to Islam. The Russian woman is now a Muslim, has been married for eight years, and has three children. She wears a headscarf and long dresses, as is proper, with only her face and wrists visible. “I gained peace and faith. I now have many new friends. I believe that they are all my new Muslim family,Rzekła.

Magomedov, who has made a scientific study of the issue of poligamia w Dagestan, said that many religious Dagestani men remarry because they are unhappy with a first wife who does not wish to adhere to religious principles – for example, wearing Islamic clothing, praying five times a day and observing fasts. They marry women who fully share their beliefs.

According to political scientist Ruslan Kurbanov, “I see a solution in creating a Sharia court. In a secular society this is also possible, and a precedent already exists. Na przykład, w [the Canadian province] of Ontario [such a court] has existed for a long time and with the permission of the authorities.

“Most of the people who so readily marry second wives do this out of an ignorance of Islam. The basis of the requirement laid out in the Koran is fair and equal treatment of wives by the husband.”