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This research discusses the implementation of divorce and reconciliation regulations in Indonesia in the perspective of surah Al-Baqarah verses 228, 229 and 230. This research aims to find out specifically how the implementation of divorce and reconciliation regulations in Indonesia according to several commentators regarding surah Al-Baqarah verses 228, 229, and 230. The method used in this research is data collection method through library research. Data is collected by gathering information from various literature sources, including books, documentary materials, magazines, journals, and newspapers. From this research it can be concluded that the Marriage Law (UUP) and the Compilation of Islamic Law (KHI) regulate the procedures and conditions for rujuk in divorce. KHI pays attention to formal aspects such as the 'iddah period, reasons for rujuk, and women's rights, with in-depth interpretations from scholars such as Ath-Thabari, Ibn Kathir, and Al-Misbah. Divorce in Islam is regulated by both the KHI and the UUP, focusing on variations of divorce, such as talak raj'i and talak bain shughra. Al-Baqarah verse 229 provides a maximum limit on the granting of divorce, linking it to the 'iddah period, and affirming women's rights in the divorce process. Article 120 KHI addresses the serious consequences of divorce ba'in kubra (three-time divorce) which cannot be annulled outright. Although there is an opportunity to reunite after divorce ba'in kubra, the process involves marriage to a third party and divorce after passing the 'iddah period.

All societies have rules of law for the security and peace of individuals. If these rules are not followed, they face certain sanctions. Since people think that these rules restrict their freedoms, they resort to certain tricks. In Islamic law, these tricks are divided into two parts: cheating against the law and hile-i shar'iyya. One of the examples of cheating against the law is hülle marriage. In his work, the author explains the definitions and types of cheating based on the context of the example of khulla marriage. He evaluated the bases and types of fraud against the law and hile-i shar'iyya with detailed examples. In addition, he explained the reasons for the prohibition of khulla marriage with examples from history. The reasons why this marriage became widespread and caused social and personal problems are also presented to the reader. [ABSTRACT FROM AUTHOR]

This study deals with the issue of three talaqs. There was a difference of opinion among the scholars about whether a man can say three talaqs in the same assembly in one word or in separate words. The study is limited to the opinion and evidence of Ibn al-Qayyim al-Jawziyya (d. 751/1350). On the other hand, the views and arguments of the scholars representing the majority were also touched upon for the purpose of comparison. Qualitative research method was used in this article. The works of many scholars, especially the works of Ibn al-Qayyim al-Jawziyya, were analyzed thematically. It is important to clarify the issue of three talaqs, which directly affects family unity. Ibn al-Qayyim al-Jawziyya considered a man's divorce in the form of three talaqs to be contrary to the Sunnah and invalid. This is because the Qur'an and Sunnah prescribe one divorce. Ibn al-Qayyim al-Jawziyya criticized the scholars who said that this divorce is in accordance with the Qur'an and the Sunnah. Likewise, he did not find it correct for them to consider three talaqs valid. According to him, three talaqs are valid as one divorce. He listed many evidences to justify his view. He mentioned rational evidences as well as narrative evidences. In the end, he found the evidence of those who considered three talaqs valid insufficient. [ABSTRACT FROM AUTHOR]

İslam toplumlarında sıklıkla talâk, şarta bağlanabilmektedir. Genelde bir şeyi teşvik etmek, engellemek, pekiştirmek gayesi ile yapılmaktadır. Söz konusu şart, karı koca ve üçüncü şahıslar ile ilgili olabileceği gibi alım satım gibi önemli-önemsiz her bir konuda olabilmektedir. Talâkın gerçekleşmesi bazen bir mekâna, geçmişteki bir olaya, gelecekteki bir olaya veya evliliğe bağlanabilmektedir. Bu çalışmamızda konu ile ilgili dört mezhebin yanında Caferî, İbazî, Zeydî ve Zâhirî mezheplerinin görüşlerini inceledik. Ahvâl-i şahsiyye kanunlarının ve muasır alimlerin yaklaşımlarını ortaya koyduk. Dört mezhep, İbâzîler ve Zeydîlere göre şarta bağlanan talâk meselesinde, şart gerçekleştiği takdirde boşama da gerçekleşmektedir. Zâhirî ve Caferîlere göre ise boşama gerçekleşmemekte, boşamanın Allah’ın emrettiği şekilde ve derhal boşanmayı ifade eden siygalarla yapılması gerekmektedir. İbn Teymiyye ve İbn Kayyim’e göre şarta bağlanan talâkın gayesi boşamak ise boşama meydana gelmekte, boşama kastı olmayıp talâkın yemin gibi kullanılması olduğu takdirde yemin hükümleri geçerli olup, boşama meydana gelmemekte, yemin kefareti gerekmektedir. Cumhurun görüşüne göre talâkın bağlandığı şartın aile hayatı ile ilgili olup olmamasına, kadınla kocanın birbirini sevip sevmemelerine, şartın konuluş gayesine ve Sünnî talâka uygun olup olmadığına bakılmamıştır. Konulan şartın iptal edilmesine ve bundan rücu‘ edilmesine izin verilmemiş, şartın gerçekleşmesi ile her hâlükârda talâkın gerçekleşmesine hüküm verilmiştir. Söz konusu şartın kadının yapabileceği bir şey olup olmadığı da değerlendirmeye alınmamıştır. Şartlı talâk bazen üç talâk ile yapılmaktadır ki dini ve toplumsal sıkıntılara sebep olmakta, karı koca birbirine haram hale gelmekte, aileler dağılmakta, birbirinden ayrılmak istemeyenler birbirlerine dönmek için çeşitli hilelere başvurmakta veya çözüm yolları arayışına girmektedirler. Modern dönemde ahvâl-i şahsiyye kanunlarında ve bazı İslam hukukçuları nezdinde şartlı talâkın hükmünün değişimi söz konusudur. Ahvâl-i şahsiyye kanunları şarta bağlanan talâkın ya her türlüsünü geçerli saymamakta ya da niyete göre boşama maksatlı olanları geçerli saymakta, yemin maksatlı olanları ise geçerli saymamaktadır. Bu iki görüş, talâk dairesinin kapsamının daraltılması noktasında insanların maslahatına olmuştur. Bazı ülkeler ise boşamanın mahkeme huzurunda olması şartını getirerek, boşamaya bir disipline ederek müneccez olmayan boşamalara engel olmuşlardır. Bu boşama sünnî boşamaya uygun olup olmama açısından değerlendirilmelidir. Kur’ân ve sünnetteki boşamalar derhal boşamayı ifade eden/müneccez olan boşamalardır. Şarta bağlı boşamalar müneccez olmadığından Sünnî talâka uymamaktadır. Nikah nasıl şarta bağlanamıyorsa, boşanma da şarta bağlanamamalıdır. Şarta bağlanılan talâkla, evlilikler geçici süreye bağlanmış olmakta, bu yönü ile geçici evliliğe benzemiş olmaktadır. Boşanma, ayrılma ihtiyacı olduğunda başvurulabilecek bir işlemdir. Başka maksatlara ve muamelelere alet edilmemelidir. Boşamanın şarta ve zamana izafe edilebilmesi, lafızların boşamalarda esas alınması talâk kapsamını çok genişletmiştir. Bu şekildeki bir talâk usulünün şeriatın koyduğu sınırları aştığını ve konuluş amacı çerçevesinden çıktığını görmekteyiz. Bu şekildeki boşamanın gerçekleşeceğine dair Kur’ân’da bir delil bulunmadığı gibi, Resulullah (sav) döneminde böyle bir boşama ve bu boşamanın gerçekleşeceğine dair bir rivayet de gelmemiştir. Bu durum Hz Peygamberden sonra ortaya çıkan bir mesele olup, ictihadî bir mevzudur. Talâkın sınırları ve kuralları vardır ki bunlara uyulmalıdır. Kur’ân ve Sünnet, talâk için belli bir prosedür getirmiştir. Bu prosedüre uymayan uygulamalar geçerli olmamalıdır. Cumhurun görüşünü destekleyecek bir nass olmaması, aile kurumuna zarar vermesi, bu şekildeki talâk biçiminin Kur’ân ve Sünnetle uyumlu olmaması ve bid‘î talâkların engellenmesi adına boşamanın gerçekleşmeyeceği görüşünü doğru buluyoruz. Şarta bağlanan talâk genelde yemin manasında kullanılsa da, şeriatta böyle yemin biçimi olmadığından yemin de sayılmamalıdır. Bu görüş aile kurumunu koruyan, makâsıdü'ş-şerîa ile uyumlu ve bu konudaki toplumsal problemlere bir çözüm olup, talâk kapsamının sınırlar altına alınması adına önemli bir adımdır.

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İslam’da evlilik esas ve teşvik edilmiş bir başlangıç ve işlem iken boşama istisna ve hoş karşılanmayan bir sonuçtur. Kur’ân’da en fazla ve ayrıntılı hüküm aile hukuku ile ilgilidir. İslam hukukçuları ilgili âyet ve hadislerden hareketle evlenme ve boşanma hukukunu “nikâh” ve “talak” başlıkları altında düzenlemişlerdir. Konu ile ilgili bir kısım âyet ve hadislerde geçen ifadelerden hareketle söz konusu hukukî düzenlemelerin ahlakî yönlerini de dikkate almışlardır. İslam birçok hükümde olduğu gibi kendisinden önce toplumda var olan hükümler konusunda birtakım ta’dilatlar yapmıştır. Evlenme ve boşanma konusu da bunlar arasındadır. Câhiliye döneminde yapılan evlenme ve boşanmalara Hz. Peygamber’in risaleti ve Kur’ân’ın nüzulünden sonra yeni bir sisteme kavuşmuş ve insan onuruna yakışan hükümler getirilmiştir. Daha önce evlenilen kadınların sayısında ve boşama konusunda belli sınırlar olmadığı halde Kur’ân her iki konuda da önemli sınırlamalar getirmiş ve zaman zaman bunları “hudûdullah/Allah’ın yasal sınırları” kavramı ile ifade etmiştir. Evlenmeyi aile kurmak, huzur bulmak ve hısım olmak gibi gayelerle teşvik eden İslam, boşanmayı hoş karşılamasa da mecbur kalındığında caiz görmüştür. Boşanan eşler ve aileleri arasında husumet oluşmaması için de boşamayı bir prosedüre bağlamış, boşanma adab ve ahlakı getirmiştir. Bunun için hassas noktalara değinen Kur’ân boşanan veya boşanacak eşlerin şiddete başvurmadan, birbirine zarar vermeden ve düşman olmadan medeni ve insana yaraşır şekilde ayrılmalarını önermiştir. Bu makalede boşanma prosedürü ve ahlakı konusu ele Kur’ân, sünnet ve fıkıh perspektifinden ele alınacaktır. Âyetlerin genel ifadeleri dikkate alındığında usulüne uygun evlilik yaparak sıcak bir yuva kurup huzurla yaşamak üzere bir araya gelmek hem kadının hem de erkeğin fıtratının bir gereğidir. Nikâh akdinin konusunu ve amacını sadece cinsel tatmine indirgemek, bu önemli akdi basitleştirmektir. Fıkıh kitaplarında nikâh akdinin “milk-i müt’â” (cinsel yararlanma) üzerine yapılan bir akit olarak tanımlanması, bir yönüyle fakihlerin akit teknikerinin ve hür kadından yararlanmayı oturtmak istedikleri temelin belirlenmesinde yaşadıkları zorluğun bir gereğidir. Dolayısıyla evlenmek, sadece basit cinsel tatmin için değil, sekinet, meveddet ve rahmet semerelerini elde etmek içindir. Bunun içinde hayatın zorluğunu, acılarını, sıkıntılarını, mefsedetlerini ve problemlerini beraber göğüslemek, nimetlerini, maslahat taraflarını ve güzelliklerini de paylaşmak vardır. Fakihler bu akde, dini ve dünyevi bir takım maslahatlar bağlamışlardır ki, neslin korunması ve devamı, kadınların himâye edilmesi, cinsel haramlardan korunma, Hz. Peygamber’in iftiharına layık müminlerin sayısını artırma bunlardan bir kısmıdır. Bütün bunlara rağmen mizaçları uyuşmayan, bütün iyi niyetli gayret ve yaklaşımlara rağmen yukarıda belirtilen aşamaları takip ettikten sonra bu güzellikleri beraber yaşayamayacakları anlaşılan eşler düşman olmadan, ve şiddete başvurmadan iyilikle, güzellikle ve dost kalarak ayrılabilirler ve Kur’ân’a, sünnete ve Müslümanların hukuk ve ahlak birikimine uygun olan da bu şekilde ayrılmalarıdır. Evliliği teşvik eden, boşamayı ise teşvik etmeyip kaçınılmaz olduğunda prosedürünü ve ahlakını gösteren Kur’ân, her konuda olduğu gibi bu konuda da insana ve insani duygulara büyük önem vermiştir. Kadının aile hayatının erkeğin iki dudağı arasında olduğu yönündeki bazı yaygın söylemlerin aksine, Kur’ân evlenmeyi kolaylaştırırken boşanmayı belli bir prosedüre bağlayarak bir ölçüde zorlaştırmıştır. Anlaşmazlık yaşayan eşlerin barışıp eksiklerini anlayarak evliliklerini kurtarmalarını yeniden denemek için eşlerin ailelerinden hakemler tayin edilmesini talep eden Kur’ân’ın evliliği iki kişi arasında meydana gelen basit bir sözleşmeden ibaret görmediği aksine aile kurmaya ve kutsal bir yuva oluşturmaya yönelik bir akit olarak gördüğü anlaşılmaktadır. Yüce Allah evliliği meşru kılarken evlenmenin hikmet ve sebeplerine de işaret etmiş, bunu varlığının delillerinden saymış ve sekinet, mevedet ve rahmet evliliğini ideal evlilik olarak ortaya koymuştur. Bu esaslar bir araya gelmeyip eşler kalben birbirinden soyuduğunda da zorla ve zoraki bir evliliği devam ettirmeyi doğru bulmayıp boşamayı da meşru kılmış ve bunun nasıl olması gerektiğinin yollarını göstermiştir.

Bu çalışma daha önce Islamic Law and Society dergisinin 26. cilt (2019) 1-2. sayısında yayımlanan açık erişimli (https://doi.org/10.1163/15685195-02612P01) “Khul‘: Local Contours of a Global Phenomenon” başlıklı makalenin çevirisidir. Makalenin çevirisini yayımlamak üzere verdikleri izinden dolayı yazarlar Nadia Sonneveld ile Erin Stiles’a teşekkür ederiz. İslami boşanma yollarından birisi olan hul‘un çağdaş Müslüman toplumlardaki uygulamalarının incelendiğini bu makalede ayrıca hul‘un mahiyeti, hukukiliği ve sonuçları üzerinde durulmuştur. Makaleye hul‘un Kur’ân ve hadis literatüründeki dayanakları açıklanarak başlanmış, devamında ise modern Müslüman toplumlardaki uygulamalar aktarılmıştır. Hul‘un uygulama şekilleri ise hem halktan insanların hem de yasal uygulayıcıların bakış açısından anlaşılmaya çalışılmıştır. Makalede yapılan incelemeler neticesinde hul‘ ile ilgili temel meseleler tespit edilmiş ve bunlar Asya, Afrika ve Avrupa’da çeşitli kültürel, dinî ve yasal bağlamlarda hul‘un anlaşılma ve kullanımını kıyaslayan bir yaklaşım benimsenerek ele alınmıştır.

In Islamic societies ṭalāq is mostly conditional. It is generally done with the aim of encouraging, preventing or reinforcing something. The condition in question may be related to husband and wife and third parties, or it may be in every important or unimportant subject such as trading. The implementation of ṭalāq can sometimes be tied up to a place, a past event, a future event, or a marriage. In this study, we examined the views of the four madhhabs related to the subject, as well as the madhhabs of Jā‘farī, Ibāḍī, Zaydī and Ẓāhirī. We have presented the codes of al-aḥwāl al-shakhsiyya and the approaches of contemporary scholars. According to the four madhhabs, the Ibāḍīs and the Zaydīs, the conditional divorce takes place if the condition is met. According to Ẓāhirīs and Jā‘farīs, the conditional divorce does not takes place, and it must be done as Allah has ordered and with certain terms that express divorce immediately. According to Ibn Taymiyyah and Ibn Qayyim, if the purpose of conditional talaq is dissolution of the marriage, divorce occurs. However, if there is no intent to divorce and ṭalāq is used as an oath, the provisions of the oath are valid and the divorce does not occur, and the expiation of the oath is required. According to the majority of scholars, whether the condition of ṭalāq is related to family life, whether the husband and wife love each other, the purpose of the condition and whether it is in accordance with Sunnī divorce, it is decided that divorce will be implemented in any case. It is also not taken into consideration whether the condition in question is something the woman could do. Conditional divorce is sometimes made with three divorces, but this causes religious and social problems. For instance, husband and wife are forbidden to each other, families break up, spouses who do not want to leave resort to various tricks or seek different solutions to return to each other. In the modern period, there has been a change in the provision of conditional divorce in the codes of al-aḥwāl al-shakhsiyya and in the opinions of some Islamic jurists. The codes of al-aḥwāl al-shakhsiyya either do not consider the conditional divorce valid or those with the intention of divorce are valid, and those with the purpose of swearing are not valid. These two views have been to the benefit of people at the point of narrowing the scope of ṭalāq. Some countries, on the other hand, have prevented divorces whose conditions have not been met by imposing the divorce to be judged in before the court. This divorce should be evaluated in terms of whether it is in line with Sunnī divorce. The divorces in the Qur’ān and the Sunnah express immediate divorce. Conditional divorces (since they are not immediate divorces) do not comply with the Sunnī divorce, since they are not munajjaz (immediate). Divorce should not be conditional just as marriage is not conditional. Marriages are bound to a temporary period with conditional divorce, so they resemble temporary marriages in this respect. Divorce is a process that can be applied when there is a need for separation. It should not be used for other purposes and treatments. The fact that the divorce can be attributed to the condition and time, and that the words are taken as basis in the divorces, has greatly expanded the scope of ṭalāq. We see that such a practice of ṭalāq exceeds the limits set by the Sharī‘a and is out of the scope of its purpose. There is no evidence in the Qur’ān that such a divorce could take place, and there was no narration that such a divorce would take place during the time of the Messenger of Allah. It is an issue that emerged after the Prophet, and it is a matter of ijtihād. Ṭalāq has limits and rules that must be followed. The Qur’ān and Sunnah have introduced a certain procedure for ṭalāq. Practices that do not follow this procedure should not be valid. We argue for invalidness of the conditional ṭalāq, since there is no text which supports the general view of scholars, it harms the family institution, this form of ṭalāq is not compatible with the Qur’ān and Sunnah, and. Although conditional ṭalāq is generally used in the sense of an oath, it should not be counted as an oath since there is no such form of oath in Sharī‘a. This view is an important step towards limiting the scope of ṭalāq, which protects the institution of the family and it is compatible with the maqâṣıd al-sharī‘a, and is a solution for the social problems in this regard. [ABSTRACT FROM AUTHOR]

The impact of intention on divorce, its feature and its number in classical jurisprudential works is approached from different perspectives. The explicit or allusive usage of divorce words directly affects three aforesaid issues. While there are exceptions among madhhabs, intention is generally not considered legal judgement in explicit divorce words, but it is taken into account as religious judgement under certain conditions. It is widely accepted among madhhabs that divorcing a wife who has sexual intercourse with her husband through explicit words is a revocable divorce. However, there are some disagreements regarding the legal consequences of using such words without intending divorce. As for the number of divorces resulting from explicit words, intention is generally considered with exceptions and some certain details. The impact of intention in divorce through allusive words has been subject to a considerable disagreement among madhhabs. Fuqahā see the marriage contract as an agreement through which husband has the legitimate right to benefit from his wife. Husband can immediately annul this right if he wishes based on a general principle that "a person can dispose of his property rights as he wishes. When we analyze divorce as an annulment transaction, divorces through explicit terms before sexual intercourse or through mukhālaʿa are considered irrevocable and consequently, immediate termination occurs between spouses, which is in line with this general principle. Nonetheless, it is established by textual evidence that divorce through ṭalāq word after sexual intercourse is revocable. Considering that revocable divorce grants some certain rights such as husband’s ability to return to his wife without a new contract, it appears to contradict this general principle. If we look at this issue from the viewpoint of the divorces through allusive words many of which imply baynūna, it becomes apparent that there is both a general principle that can be applied to these words and a textual evidence. More clearly, if these words are compared to the general principle, they should be considered revocable divorces, whereas if they are compared to the textual evidence, they should be considered irrevocable divorces. Some jurists have evaluated divorce through explicit word according to its number and have compared allusive words to the general principle rather than ṭalāq word. Some jurists have depended on the textual evidence and compared allusive words to ṭalāq word. Some scholars have taken a different approach by increasing the number of divorces to three to resolve this contradiction. Therefore, intention only serves the function of expressing the ambiguity in divorces through allusive words, and the features of divorce are determined by the meanings of the words themselves. The consideration of intention in determining the number of divorces is a highly detailed and disputed issue. Intention also plays a significant role in mukhālaʿa through allusive words. This study relies on classical sources by considering the authoritative views of the four schools and the Zahiri school. It briefly addresses the divorce words and their types mentioned in classical works and attempts to illustrate the impact of intention on divorce, its attributes, and number through examples. Moreover, it aims to correct some certain misconceptions that have become prevalent regarding the features of divorce through allusive words in recent works on Islamic Family Law. [ABSTRACT FROM AUTHOR]

This research is based on the practice of divorce conducted outside the Religious Court session. Such practices show that the birth of the Compilation of Islamic Law was not immediately accepted by the community. People still think that the rules contained in classical fiqh are final and irreplaceable. Therefore, this research aims to see that the renewal of Islamic law, especially divorce, is a necessity. This research is a library research (library research). The primary source of data in this research is Presidential Instruction Number 1 of 1991 concerning the Compilation of Islamic Law. The theory used to analyze the data is the theory of depreciation (al-Qabḍ) and development (al-Basṭ) popularized by Abdul Karim Soroush. The results of this study show that the mechanism of divorce before the Religious Court is a form of development of the rules contained in classical fiqh. Therefore, this mechanism cannot be said to be a form of desacralization of classical fiqh.

The main purpose of this study is to analyze the judge's decision of divorce (tafrik) based on a law that is not based on Islamic law from the perspective of Islamic law. In 1917, the provisions regarding the marriage contract and divorce were codified in the Decree on the Law of the Family, thus clarifying the limits of the judge's authority in this area. This work was followed by other works in other parts of the Islamic world, particularly in Egypt, and the issues of family law were generally regulated under the name of Ahwāl-i Şahsiyye Law. Although the aforementioned laws centered on the views of the Mālikī madhhab, which granted the judge a wide discretionary authority, they also benefited from other madhhabs. In other words, the regulations did not go outside the circle of fiqh. On the other hand, today, in countries where Islamic law is not in force, the decisions of judges regarding the divorce of Muslim couples are questioned from a Sharia perspective. In this study, by comparing the provisions of the Turkish Civil Code on divorce with the relevant articles of the personal laws, it is discussed whether the judge's decision on separation is sharʽīlically valid or not if the grounds on which the judge bases his decision on separation are out of the framework of fiqh. [ABSTRACT FROM AUTHOR]

The widely accepted view in Islamic law regarding divorce is that it can be carried out through a unilateral declaration of intent by the husband. There is a right to three divorces, the first two of which are revocable. The use by the husband of clear words of divorce or the use of indirect or allusive words with the intention of divorce result in divorce. According to most, it is possible for the man to do a triple divorce at once by mentioning the number or by way of repetition of the pronouncement of divorce. Tying divorce to a condition or a time has been accepted as valid among jurists. Divorce of the intoxicated person is valid according to most jurists and some also see valid the divorce of the mukrah, madhush, haazil, and mukhti. The husband does not have to have witnesses for the divorce, the reversal of the divorce, nor does he have to register it with a court or share these decisions with his wife. The rule is for divorce procedures to be handled within the family while going to the court is the exception. However, in Islamic family laws, considering today’s circumstances, possibilities, and needs, stipulate the registration of the divorce with a court or going to the court to seek divorce. There are also some who require two witnesses for divorce or for the reversal of a divorce alongside registration. In the new regulations multiple divorces by mentioning numbers or by repetition have been regarded as a single divorce, the divorce of the intoxicated, mukrah, madhush, haazil, and mukhti has been regarded as invalid. In these regulations it has usually been preferred for declaration of divorce tied to a condition or a time to not result in a divorce. The main purpose of these changes is thought to be the interests of the family and legal protection. [ABSTRACT FROM AUTHOR]

This study is the translation of the open access (https://doi.org/10.1163/15685195- 02612P01) article titled “Khul‘:Local Contours of a Global Phenomenon” which was previously published in the journal of Islamic Law and Society, volume 26(2019) and issue 1-2. We thank the authors Nadia Sonneveld and Erin Stiles for their permission to publish the translation of the article. In this article, which examines the practices of khul‘ that is one of the Islamic divorce ways in the contemporary Muslim communities, the nature, legality and the consequences of khul‘ are also emphasized. The article was started by explaining the bases of khul‘ in the Qur'an and hadith literature, and then the practices in modern Muslim communities were conveyed. Khul‘s practices have been tried to be comprehended from the point of view of both commoners and legal practitioners. As a result of the examinations made in the article, the main issues related to khul‘ have been identified and these have been addressed by adopting an approach that compares the understanding and practicing of khul‘ in various cultural, religious and legal contexts in Asia, Africa and Europe. [ABSTRACT FROM AUTHOR]

Marriage is an essential and encouraged beginning in Islam, while divorce is an excep)tion and an unwelcomed outcome. The most detailed provisions in the Qur'an are related to family law. Based on the relevant verses and hadiths, Islamic jurists have arranged the law of marriage and divorce under the headings of “nikah” and “talaq”. They also considered the moral aspects of the legal regulations, depending on the expressions in some verses and hadiths on the issue., Islam has modified some of the rulings that existed in the society before its emerge. Marriage and divorce are also among these changes. After the Prophet’s prophethood and the Qur’an’s revelation, the marriages and divorces in the period of ignorance gained a new system, and provisions befitting human dignity were introduced. Although there were no certain limits on the number of women who had been married before and on the issue of divorce, the Qur'an brought significant restrictions on both issues and sometimes expressed them with the concept of “hududullah/Allah’s legal limits.” Islam, which encourages marriage to establish a family, find peace and be kin, does not welcome divorce, but accept it permissible when necessary. In order not to create enmity between the divorced spouses and their fami)lies, Islam established a divorce procedure, and introduced manners and morals into the divorce. Touching on the sensitive points for this, the Qur’an recommends that the spouses should be divorced in a kind and humane manner without resorting to vio)lence, harming each other, and being hostile. In this article, the issue of divorce proce)dure and morality will be discussed from the perspective of the Qur'an, sunnah, and fiqh. Considering the general expressions of the verses, it is a requirement of the nature of both men and women to marry appropriately, establish a warm home and come together to live in peace. Reducing the subject and purpose of the marriage contract to only sexual satisfaction is simplifying this important contract with malicious intent. The definition of the marriage contract as a contract made on "milk-i mut'a" (sexual exploitation / temporary marriage / fixed-term marriage) in Islamic Jurisprodence books is a necessity of the difficulties faced by jurists in determining the contracting techniques and the basis on which they want to benefit from a free woman. Therefore, getting married is not only for simple sexual satisfaction, but also for obtaining the fruits of tranquility, happiness and mercy. Thisincludes facing the hardships, pains, troubles, envy and problems of life together, and sharing the blessings, benefits and beauties of life. Faqihs have tied some religious and worldly interests to this contract, such as the protection and continuation of the lineage, the protection of women, protection from sexual harams, and increasing the number of believers worthy of the pride of the Prophet. Despite all these, spouses whose temperaments do not match, and who, despite all well-intentioned efforts and approaches, seem to be unable to experience these beauties together after following the above-mentioned steps, can leave without being hostile, without resorting to violence, and by staying friendly and benevolent. It is this way of separating them that is in line with the Qur'an, the Sunnah and the knowledge of the law and morality of Muslims. The Qur'an, which encourages marriage, does not promote divorce and shows its procedure and morality when it is inevitable, gives great importance to people and human feelings in this matter, as in every other issue. Contrary to some common statements that the woman's family life is between the man's two lips, the Qur'an facilitates marriage but makes divorce somewhat difficult by binding it to a specific procedure. It is understood that the Qur'an, which demands the appointment of arbitrators from the families of the spouses to try to save the marriage by understanding the deficiencies of the discordant spouses, does not see the marriage as a simple contract between two people, on the contrary, it sees it as a contract for establishing a family and creating a holy home. While legitimizing marriage, Almighty Allah also pointed to the wisdom and reasons for marriage, counted it as evidence of its existence, and revealed the marriage of tranquility, majesty and mercy as the ideal marriage. Even when these principles did not come together and the spouses robbed each other by heart, they did not find it suitable to continue a forced marriage, made divorce legitimate, and showed how this should be done. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Talaq is a termination of marital status which is prescribed under certain conditions, and its procedure has been regulated, both in Islamic Law and in the compilation of Islamic Law (KHI). This is library research which focused on library materials using a qualitative descriptive approach that leads to the textual juridical of Islamic Law and KHI, and examines what has been set in Islamic Law and from various books; then compared with the KHI so that can find out the differences and common ground between the two legal systems then can be a basis to be applied. By using this research method, it is concluded that the Law of fiqh allows talaq divorce based on the willingness of both parties or on the initiative of the husband/wife unilaterally. In fact, talaq divorce can be done without interference from the judiciary. Whereas in the rules of the Compilation of Islamic Laws, talaq outside the Court is not valid according to the perspective of Law No.1 of 1974 on Marriage and the Compilation of Islamic Law (KHI), although fiqh allows talaq outside the Court, it has no power in positive Law.

Bu yazının amacı, fıkıh kitaplarında çok ayrıntılı olarak ciltlerce kitap hacminde anlatılan aile ile ilgili konuları, belirli bir sistematik ve bütüncül bir yaklaşım içinde, ilgili ayet ve hadisler dışında fazla kaynak göstermeksizin, güncel yorumlarla zenginleştirerek özet halinde sunmaktır. Bu amaca uygun olarak, fıkıh kaynaklarında aile konusunun ele alınışı, İslam hukukunda ailenin önemi, ailenin nikâh yoluyla kurulması, aileye nesep yoluyla katılım, evlatlık, nikâh öncesi görüşme, eş seçimi, evlilikte denklik, evlenme engelleri, nikâhın rükün ve şartları, sahîh nikâhın sonuçları, karı-kocanın birbirine karşı hak ve sorumlulukları, ailede eşlerin görevleri, ana-babanın çocuklarına karşı sorumlulukları, çocuğun ana-babasına karşı sorumlulukları, çok eşlilik ve adalet, çocuklar arasında adalet, eşler arasında cinsellik ve sınırları, ailede dini terbiye, eğitim ve ibadet, aile içi mahremiyet, aile fertleri arasında din farklılığı, aile üyeleri arasında mirasçılık, aile içi sorunlar ve çözüm yolları, evliliği sona erdiren durumlar, kadının iddeti, boşanan kadının nafaka ve mesken hakkı, ayrılık sonrası çocuğu velayet ve hadânesi gibi konular üzerinde durulmuştur.

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Male repudiation (cerai talak) at religious courts reveals important changes in contemporary practice of Islamic law in Indonesia. This paper addresses two salient features of repudiation, namely judicialization and limitation. Based on empirical studies at the religious courts in Lombok, this study gathered the data on repudiation through observation, interview and documentation. The data shows changing practice and meaning of Islamic marital dissolution due to judicialization, that is an administrative and bureaucratic processes of legal settlement at religious courts. Upon the introduction and application of modern codification of Islamic law, such as the Compilation of Islamic Law (Kompilasi Hukum Islam/KHI) enacted by Presidential Decree No. 1/1991 and Religious Judicature Act No. 7/1989 at religious courts, the influence of fiqh on Islamic divorce has diminished significantly. Such application not only creates judicialization but also causes limitation on the number of male repudiation, outnumbered by female-initiated divorce (cerai gugat). Talak, which is male domain under the conception of fiqh, is now a contested terrain by legal actors, such as men (husbands), women (wives) and judges. Consequently, judicialization of talak has reduced not only male power but also its practice at the religious courts. Cerai talak di pengadilan agama mencerminkan perubahan-perubahan penting dalam penerapan hukum Islam kontemporer di Indonesia. Artikel ini membahas dua fenomena mengemuka praktik talak, yaitu yudisialisasi dan limitasi. Berangkat dari penelitian empiris di pengadilan agama di Lombok dengan metode pengumpulan data melalui observasi, wawancara dan dokumentasi, penelitian ini meyingkap pergeseran pemaknaan dan praktik talak kontemporer. Hal ini disebabkan oleh yudisialisasi, yaitu proses administrasi dan birokratiasasi penyelesaian perkara di pengadilan agama. Pasca diperkenalkannya kodifikasi hukum keluarga Islam, seperti Kompilasi Hukum Islam melalui Instruksi Presiden No. 1/1991 maupun Undang-undang Peradilan Agama No. 7/1989, pengaruh fikih dalam hukum perceraian Islam berkurang secara signifikan seiring dengan pemberlakuan kodifikasi di pengadilan agama. Implikasinya bukan saja pada yudisialisasi, akan tetapi juga limitasi talak, yakni terbatasnya perkara cerai talak dibanding cerai gugat. Talak yang dalam norma fikih menjadi domain kuasa suami yang hampir mutlak, kini dalam praktiknya di pengadilan agama menjadi wilayah yang dikontestasikan oleh para aktor hukum, baik suami, istri maupun hakim sehingga berdampak pada limitasi talak, baik dari segi kuantitas perkara maupun kuasa suami dalam penyelesaian cerai talak.

Copyright of Zbornik radova Fakulteta islamskih nauka u Sarajevu is the property of Zbornik radova Fakulteta islamskih nauka u Sarajevu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic law seeks the harmonious continuation of families and family structure, setting out detailed principles of family life in the main sources of sharī‘a, the Qur‘an and Sunna. That said, the termination of marriage is considered an acceptable solution by Islamic jurists, if the spouses do not fulfil their obligations toward each other due to inharmonious relationship or existing dissention and where there is no hope of reconciliation. This paper seeks to compare the types of divorce within the Ḥanbalī and Ja‘farī schools in order to shed light on the classical period divorce practices and the methodologies of these two schools. Successful divorces are categorised into wājib, mubāh, makrūh, or ḥaram according to their legal validity. In addition to this, divorce practices are also divided into four main types which extend from their implementation and procedural methods; ṭalāq, khulʿ, ṭāliq or tafwīḍ, and tafrīq. The research aims to compare the unilateral divorce right of the man (ṭalāq), woman-initiated divorce (khulʿ), conditional divorce (ṭāliq or tafwīḍ) and judicial termination (tafrīq) by focusing on the opinions of authoritative Ḥanbalī and Ja‘farī scholars. Applying textual comparative methodology and legal perceptual analysis, the study aims to uncover the existent connection between Islamic legal methodologies and different schools when the scholars address any problems and issues related to divorce practice. Although both schools use different methodologies and sources, the similarity of rulings prevail over the differences due to the fact that the marital issues concerning divorce are mainly solved with the main sources (aslī) rather than secondary sources (fer‘ī). This comparative research, therefore, aims to shed lights on the similarities between these schools and to clarify the differences regarding the interpretation of legal sources. At the same time, the paper seeks to identify the convergences and divergences between the divorce practices of the two schools. Comparative analysis of divorce types in Ḥanbalī and Ja‘farī schools intents to offer a broad perspective to explore the contemporary divorce practices in Muslim countries whose citizens are the followers of these schools. Instead of making a general comparison between the Sunnī and Shi‘ī traditions, the research aims to compare the classical Ḥanbalī school which forms the basis of family law in contemporary Saudi jurisprudence with the classical Ja‘farī school which forms the basis of family law in the contemporary Iranian jurisprudence. This comparison brings out the influence of the classical schools upon the modern jurisprudences of Saudi Arabia and Iran. [ABSTRACT FROM AUTHOR]

İslâm aile hukukuna göre nikâh akdinin sonlandırılmasında temel yöntem bireysel iradeye dayanan talaktır. Bununla beraber bazı durumlarda bu akdin yargı tarafından sonlandırılmasına ihtiyaç duyulmuştur. Söz konusu durumlar, mezhepler arasında farklı yaklaşımlara sahiptir. Bu çalışmada, Maliki mezhebine göre tefrik sebeplerinden hastalık ve kusur unsurları incelenmiştir. Konuya genel bir bakış açısı sağlama adına, giriş bölümünde tefrîk’in tarifi, mahiyeti ve hukuk sistemi içerisinde yer almasının dayanakları da ele alınmıştır. Hastalık ve kusur diye isimlendirdiğimiz durumlar, kaynaklarda uyûb-ı müştereke, uyûb-ı ricâl ve uyûb-ı nisâ ifadeleri eşliğinde zikredilmektedir. Bu ifadelere uygun olarak, hem erkek hem de kadında bulunan ayıplar (uyub-ı müştereke) “hastalık” başlığı altında, taraflarda bulunan cinsel hastalıklar da “erkekte bulunan kusur (uyub-ı rical)” ve “kadında bulunan kusur (uyub-ı nisa)” başlığı altında değerlendirilmiştir. Taraflarda bulunması söz konusu olan hastalık ve kusurun Mâlikî mezhebinde tefrîk sebebi olarak kabul edilmesinin gerekçeleri üzerinde durulmuş, bu gerekçeler doğrultusunda tıbbi gelişmeler dikkate alınarak günün şartlarına göre değerlendirme yoluna gidilmiştir.

It is a common thing that future brides and grooms have special preparation prior to their marriage. One of them is premarital education which aims to equip them with knowledge of what their rights and obligations are in order to maintain the longevity of their marriage. Among the knowledge that every future bride and groom must have is an understanding of the terms talak and khulu'', so it is expected that the couple do not play around using those two terms. The study is intended to examine the views of prospective brides' and groom's registered in the Office of Religious Affairs (KUA) in Medan about the terms talak and khulu'. Specifically, this study aims to investigate whether they understand the literal and the accurate meanings of the terminology as well as the consequences of the use of the terms talak and khulu''. Using a descriptive qualitative method, it was found that there are still many future brides and grooms registered in KUA in Medan, who have not fundamentally understood the terms. it could be concluded from this finding that the understandings of future brides and grooms in Medan about the terms talak and khulu'' are not sufficient, therefore, this study recommends that there is a need to add material about the two terms into pre-marital education conducted by KUA. In addition, it is also necessary to confirm the understanding of the future brides and grooms through a post-marital education examination. [ABSTRACT FROM AUTHOR]

From an early period on, debates over matters of Islamic Jurisprudence (Fiqh) were performed in accordance with a certain methodology. In fact, when performing these debates, certain types of questions and answers were selected, and the questions were arranged carefully, all in accordance with this methodology. This enabled parties involved to demonstrate both validity of their own, and invalidity of their opponents, in their arguments without running into contradiction. The present work deals with first the science of Jadal and its application to Islamic Jurisprudence and then analyzes a debate over divorce narrated to be taken place between two prominent scholars well-known for their abilities to perform debate well, namely, the Ḥanafīte scholar Qudūrī and the Shāfiʿite scholar Abū al-Ṭayyib al-Ṭabarī. This debate includes both the ways in which both scholars deduce their legal opinions and objections one has over the other's opinion. Qudūrī argues that a woman divorced by way of mukhālaʿa can be subject to rijʿī divorce during her ʿidda while Ṭabarī argues that a divorce in such a case would be invalid. At the core of this debate lies the fact that Qudūrī syllogizes woman divorced by way of mukhālaʿa to one who is divorced by way of rijʿī divorce. Ṭabarī makes use of such ways of questioning as muṭālaba, iʿtirāḍ and muʿāraḍa while Qudūrī tries to establish the validity of the ʿilla of the two cases that he comes up with. When examining this debate, which is important also thanks to the references it makes here and there to the rules of debating, the present work shows how the information provided in the section on the application of Jadal to Islamic Jurisprudence was put into practice. [ABSTRACT FROM AUTHOR]

Abstract Taklik divorce is a divorce in the fall or hang it on a case specific reasons that have been agreed upon. Addendum agreement with the divorce has different agreements in general in terms of closing the possibility of both parties to dissolve the agreement referred to in Article 46 paragraph (3) KHI addendum stating that the divorce agreement is not a treaty that must be held at each marriage. But once they fall addendum divorce irrevocably. In line with the contents of the divorce sigheh addendum, the addendum divorce in Marriage Legislation Indonesia entered the marriage treaty article. Legal implications that can arise when a husband is breaking pledges addendum divorce, it can be categorized as an offense, and the offense can be used as an excuse by the wife filed a complaint for divorce to the court religion. Key words: taklik separations, agreements, marriage Abstrak Taklik talak adalah talak yang jatuhnya di gantungkan pada suatu perkara atau alasan-alasan tertentu yang telah disepakati. Perjanjian taklik talak mempunyai perbedaan dengan perjanjian pada umumnya dalam hal tertutupnya kemungkinan kedua belah pihak untuk membubarkan kesepakatan tersebut sebagaimana disebutkan dalam Pasal 46 ayat (3) KHI yang menyatakan bahwa perjanjian taklik talak bukan suatu perjanjian yang wajib diadakan pada setiap perkawinan. Akan tetapi sekali ta’lik talak sudah diperjanjikan tidak dapat dicabut kembali. Sejalan dengan isi sighat taklik talak tersebut, maka taklik talak dalam Perundang-undangan Perkawinan Indonesia pun masuk pada pasal perjanjian perkawinan. Implikasi hukum yang dapat ditimbulkan adalah apabila suami melanggar ikrar taklik talak, maka dapat dikategorikan sebagai pelanggaran, dan pelanggaran tersebut dapat dijadikan alasan oleh istri untuk mengajukan tuntutan perceraian kepada pengadilan agama. Artikel ini ditulis berdasarkan penelitian hukum normatif dengan pendekatan perundang-undangan dan pendekatan konseptual. Kata kunci: taklik talak, perjanjian, perkawinan

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İslam hukukunda iddet, evliliğin herhangi bir sebeple sona ermesi durumunda nikâh hükümlerinin tamamen ortadan kalkması ve kadının yeni bir evlilik yapabilmesi için beklemesi gereken süreyi ifade eder. İddet, kendisine sebebiyet veren olaya göre boşanma veya ölüm iddeti olarak ikiye ayrılarak incelendiği gibi iddet süresine göre hayız, hamilelik ve süreli iddet şeklinde de ayırıma tabi tutulabilir. Racʽî talaktan dolayı iddet bekleyen kadına açık veya gizli evlilik teklifi, bâin talaktan dolayı iddet bekleyen kadına ise açık evlilik teklifinin yapılamayacağında ittifak söz konusudur. Yine vefat iddetini bekleyen bir kadına, açık evlilik teklifi yapılamazken üstü kapalı evlilik teklifi yapılabileceğinde ittifak edilmiştir. Yasak olmasına rağmen iddet halinde yapılmış olan evliliğin, fark edildiği anda iptal edilmesi ve tarafların tefrik edilmesinde İslam hukukçuları arasında ittifak, tefrik edilen tarafların iddet bittikten sonra yeniden evlenip evlenemeyeceklerinde ise ihtilaf söz konusudur.

Bu makalede eşlerin boşanmasıyla ilgili Kur’an hükümleri ele alınarak bunların Hz. Peygamberin sünnetinde ve Müslümanların örfündeki yansımaları izlenmeye çalışılmıştır. Talâk, tefrik, îlâ ve zıhar gibi boşanmayla ilgili kavramlar semantik yöntemle incelenirken; bunların sünnet, örf ve teamüller içerisinde uğradıkları kavramsal değişimler süreç analiziyle yeniden okunmaya çalışılmıştır. Rivayetler ayetlerle karşılaştırılarak nasların zahirî alanı belirlenmeye çalışılmış, yapılan tartışmalar üzerinden içtihatların delillerle ve delillerin gösterdiği hedeflerle uyumu test edilmeye çalışılmıştır. Geleneksel örf ve telakkilerin naslar karşısında oynadığı olumlu ve olumsuz rollere paralel olarak kavram ve telakkilerde meydana gelen istihalelerin izi sürülmüştür. Nasların reel ve ideal önerileriyle örf ve teamüllerin sunduğu veriler birlikte ele alınarak ahlakî ve sosyolojik temele oturan bir İslam hukuk telakkisinin imkânı aranmıştır.

Birlikte yaşama arzusu ve niyetiyle bir araya gelen eşler arasında çeşitli sebeplerle ayrılıklar meydana gelebilmektedir. Bazı boşama şekillerinde ittifak bulunurken bazı boşama şekilleri fukaha arasında ihtilaflıdır. Kişinin aşırı öfkeli olduğu halde eşini boşaması bu ihtilafa örnek teşkil etmektedir. Aşırı öfke halindeki erkeğin talâkı meselesinde ihtilaf, “ لا طلاق ولا عتاق في إغلاق ” İğlâk haline boşama ve köle azadı yoktur.” rivayeti etrafında şekillenmektedir. Görüş ayrılığının ana sebebi ise mezkûr hadisteki iğlâk lafzının farklı tevilleri sonucu metnin muhtelif fıkhî sonuçlara imkân vermesidir. Yapılan araştırmalar sonucu iğlâk lafzının ikrâh, gazab, cünûn ve tek lafızla üç talâkı vermek olarak tevil edildiği görülmektedir. Dilcilerin, hadisçilerin ve fakihlerin çoğunluğuna göre ilgili sözcük ikrâh manasındadır. Bu doğrultuda iğlâkı ikrâh olarak tevil eden Mâlikî, Şâfiî ve çoğunluk Hanbelî fukaha, öfkelinin boşamasını geçerli görürken; gazab olarak anlamlandıran son dönem bazı Hanbelî fukaha ve çağdaş araştırmacıların çoğu geçerli görmemiştir. Cünûn olarak tevil eden Hanefîlere göre ise ikrâh ve gazab manası muteber değildir. [ABSTRACT FROM AUTHOR]

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Risalenin müellifi Âlim Muhammed b. Hamza, XVII. yüzyılın ikinci yarısı ile XVIII. yüzyıl başlarında yaşamış ve Aydın ilinde uzun süre müftülük yapmıştır. Muhtemelen kendisine müfti iken yöneltilen bir soru üzerine kaleme aldığı bu risalede, önce başka bir mezhebi taklid etmenin cevazı üzerinde durmuş daha sonra buna, Hanefi kaynaklarından örnekler vererek taklidin cevazını savunmuştur. Son bölümde Hanefi mezhebine aykırı olsa da o günkü şartlarda, mükrehin talakını geçersiz sayan diğer üç mezhebe ait görüşü almanın zaruret haline getirdiğini öne sürmüştür. Bu çalışmada konu üç bölüm halinde ele alınacak ve risale tahlil edilmeye çalışılacaktır. Sonra da Âlim Muhammed b. Hamza’nın kaleme aldığı taklid ve mükrehin talakına ilişkin risalenin tahkik edilmiş metnine yer verilecektir. [ABSTRACT FROM AUTHOR]

Fıkıh literatüründe el-Mes'eletu’s-Süreyciyye olarak bilenen ve çalışmamıza konu olan bu mesele bir talâk meseledir. Bu çalışma el-Mes'eletu’s-Süreyciyye’nin suretini, kökenini, bu mesele etrafında cereyan eden tartışmaları konu edinmektedir. Çalışmamız bir giriş, üç bölüm ve bir sonuçtan oluşmaktadır. Birinci bölümde meselenin sureti işlenmektedir. İkinci bölümde meselenin kökeni ele alınmaktadır. Üçüncü bölümde ise bu mesele etrafında yapılan tartışmalar işlenmektedir. [ABSTRACT FROM AUTHOR]

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The family is the cornerstone of society. In the family that is formed by men and women combine with a legal bond, it arises mutual rights and liabilities. In this study, it is discussed the rights and liabilities of family that arise as a result of the marriage of a Muslim man and woman of the book. This issue that is addressed under such different topics as “nikah” (wedding), “talak” (divorce), “nafaka” (alimony), “hazr”, “ibaha”, and “miras” (heritage) in the classical literature is revealed in a systematic way, and included the researches of present day in this context. As a consequence, it is introduced the view of the Islamic Law on the legal rights and liabilities of the married couples towards each other in such a situation. In this manner, it is discussed the rights of the wife of the book, who are under a Muslim husband's wedding, which are related to the rituals in her own religion, and her rights related to such matters belonging to the family law as alimony, peer justice, bridewealth, clothing, housing, sexual needs, and her rights and liabilities like purity, visiting to relatives (sıla-i rahim), and heritage. [ABSTRACT FROM AUTHOR]