Strategies in the model parliament46
In the main document prepared as a resource text for the parliament, ‘The Law and the Future of Palestinian Women’, attorney Asma Khader combined specific recommendations for amendments to existing shari'a law with a general recommendation for a unified family law to be applied in civil courts with a jurisdiction over the whole population.
She argues that Islamic jurisprudence considers the marriage contract as a civil contract, rather than as a sacrament, and argues that men have monopolized the knowledge and interpretation of the shari'a. The law would treat all Palestinians as equal, respect the principles of religion and sources of Palestinian legislation (including shari'a) and make the civil authorities responsible for marriage contracts and other matters not requiring judicial intervention. KJiader utilizes Palestinian national unity to show that the present situation of ecclesiastical and shari'a courts violates the principle of equality between citizens (Khader 1998: 112-17).Within the various regional groups of the parliament, contesting approaches to shari'a quickly emerged. WJiere religious or socially conservative participants were generally not resistant to the principle of equality in other areas governed by civil authorities - with the important exception of provisions in criminal law governing penalties for adultery - the consensus was more difficult to reach when dealing with 5⅛ff⅛-g0verned personal status law. As noted in Chapter 8, several different approaches emerged to the question of reform of existing personal status law. A number of women activists consistently advocated applying the principles of gender equality in the Palestinian Declaration of Independence and United Nations resolutions and pushed for a civil family law applied in civil courts. They additionally invoked the PLO’s signing of the 1979 CEDAW7 as a Iegaljustification for this position (Othman 1998: 67). Others saw shari'a as already based on principles of Islamicjustice and equality, and sought its true application. A third position essentially compromised between the two, by advocating reform within shari’a and affirming that Islamic law is responsive to change that reflects the needs of contemporary women and society.
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