The gender role of women in criminal law

Number of pages: 267 File Format: word File Code: 32730
Year: 2013 University Degree: Master's degree Category: Law and Jurisprudence
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  • Summary of The gender role of women in criminal law

    Master Thesis

    Field: Jurisprudence and Fundamentals of Law

    Abstract

    Islam has an equal and balanced view of the rights of men and women. But the different physical conditions and characteristics of these two sexes subsequently lead to certain rights and duties for them; Therefore, it is here that the necessity of supporting women (because of the important role of motherhood) has been noticed by Islam and it has put forth its biased view in various social, economic, and moral fields. Considering that women have a different mission than men, it is necessary to check if they will be punished differently if they commit a crime or not? The perspective of Islamic jurists in the approach to women's crimes is also a supportive approach. With this approach, in different cases, they imposed different punishments on the punishment of women, the sum of which is the difference in the reduction of crimes: involuntary adultery, leadership and apostasy, which are detailed in the final chapter of the treatise. After that came punishment. The criminal laws and regulations of any society are a means to protect and protect individual and social rights and freedoms, and are also a measure to recognize the prevailing values ??and the attitude of the majority of people towards the nature and conditions of criminal acts that are prohibited and the perpetrator deserves punishment. According to the requirements of His wisdom and out of mercy and kindness, God Almighty has made the system of creation in such a way that the bad reflection of the inappropriate actions of humans in the society will be revealed and the society will touch it so that they may stop perpetrating crimes and sins, for example, theft disrupts the economic security and sexual immorality harms the family and the health and survival of the human race. In order to grow and improve the personality of an individual, Islam has provided obstacles to prevent it by prohibiting immoral acts and identifying them as crimes and determining the punishment for them, because Islam has not limited itself to advice and preaching in order to prevent people from doing things that lead to the spiritual degeneration of the individual and social harm. In Islam, by declaring that every forbidden act is a crime, it closes the way to do any act that leads to the downfall of a person's character. The execution of Islamic punishments is not a reflection of the revenge of an individual or a group that has enacted the law for their own benefit, but it is for the provision of public interests and the promotion of the word of truth. Accordingly, God has assumed rules for the proper administration of the human system, with the implementation of which, the principle of life, wealth and property, individual social freedom, and security, are protected from the harm of those who cause corruption in the world, and are guaranteed against slander and slander. This is considered an important social infrastructure of peace and security in the Islamic government.[2] In order to ennoble people, protect the interests of the Ummah, and expand justice, social security, and preserve the system and values ??of the society, Islam has used methods that at the last stage come to the implementation of penal regulations and the establishment of limits and punishments. Therefore, the purpose of Islam is not to punish the sinner and the criminal, to punish the perpetrators, and to cleanse the conscience of the parents and the like, but to discipline and refine the morals of the criminal, to create a healthy society, and to protect and protect the people from the evils of social corruption, and to keep them from falling into the abyss of moral vices. This issue can be understood from the issue of repentance, which is a common issue between men and women, that is, if the goal was only to punish the sinner, an important issue such as repentance, which causes the punishment to fall, would not exist in the criminal laws of Islam, so repentance was established with the approach that punishment is not the goal, but the goal is restoration. In order to achieve these goals, it is necessary to observe justice in their implementation. The meaning of justice in this position is the equality of all before the law. The dignity and gender of individuals do not interfere in the implementation of Islamic criminal laws. [3] As will be stated in the coming chapters, the laws and rulings of the Shari'ah are in accordance with the development and this harmony should be pursued equally in all the tasks and duties assigned to men and women as well as in the difference in the amount of their punishment in crimes, since being a woman or a man is not a criterion of superiority in the Islamic valuation system, and both share humanity, and both are obliged to follow the path of evolution and growth, and the criterion of value is also piety.. Therefore, we find men and women equal in most common tasks and in the level of responsibility and accountability. There is no difference between men and women in many criminal titles mentioned in the Qur'an and hadiths, such as verse 39 of Surah al-Ma'idah (Take the hands of men and women thieves to punish them for their deeds, this is the punishment that God has determined for them and God is All-Mighty and All-Knowing). The sexual and mental differences between men and women in certain cases form the basis of the specific rights and specific duties of men and women. It is certain that with differences in nature, one should not expect them to be equal in all rights, rulings and punishments. In the discussion of criminal responsibility, the general rule is based on the fact that a woman's gender has no effect on her criminal responsibility and does not even reduce this type of responsibility. Therefore, women, like men, are responsible and punishable for acts that have a criminal nature. and the cases of friendship are also unique to those cases where the physical structure and mental structure of a woman is different from that of a man, now when we examine the laws of different countries that are influenced by the necessity of the same behavior with men and women in all cases, we find that the sexual characteristics of women as a factor for friendship and reduction in the criminal responsibility of a woman and the amount of her punishment compared to a man have not been identified and only in the way of carrying out the punishments, differences between men and women have been recognized. However, this is not the basis for being accepted by the criminal and legal laws of Islam. In the Islamic view, the whole existence is moving toward perfection, and all the parts of the world are in a proper relationship towards the overall goal of perfection. Islamic laws and orders, including Islamic punishments, are also in the same direction and in the service of the same goal. Therefore, in order to understand the direction of issuing these rules and regulations, one must know the direction of development. The differences in the punishment of men and women in some crimes should be examined in the context of Islam's perspective on the existence of beings, human beings, men and women, and their essential differences for the creation of a better system. What was said about the compatibility of Sharia laws with the characteristics and developmental abilities of women is a general and comprehensive matter that has precedents and can be followed in all matters, including in legal and penal issues where women have different rulings from men. And what we are trying to do in the present treatise is to examine the issues of Islamic limits, where a woman has a different punishment than a man. The difference in the punishment in some cases is in the way of execution of the punishment, and sometimes in the type of punishment, and the direction of this difference is in the direction of friendship with the woman and negation of the punishments that are prescribed for the man for committing the same crime. That is, the reduction for the woman is compared to the punishment that is determined for the man for the same crime, and it was not intended to examine the abbreviated factors that reduce the punishment from the initial amount to a lesser amount. Also things like illness. It is necessary to explain that illness is a case that causes the punishment to be postponed until recovery, and it is one of the common issues in mitigation, it does not matter whether the patient is a woman or a man, which does not include discussion.

    Abstract

    From the Islamic point of view, men and women have equal and balanced rights. However, the differences of physical specifications and conditions between two genders impose special duties and rights on them. Therefore Islam necessitates the support of women (because of their maternal role) and supports the women in different the men, It is essential to study whether they have different punishment when committing crime, with this approach, they have considered the different punishment of women in different cases that mainly it is to extenuate their crimes: reluctance fornication, pandering and apostasy that these crimes and their punishments will be presented in detail in the final chapter of this study.

    Key words: right, support, crime, punishment and penalty.

  • Contents & References of The gender role of women in criminal law

    List:

    Chapter One: Generalities and Concepts. 15

    1.1 General. 20

    1.1.1 statement of the research problem. 20

    1.1.2 Research questions. 20

    1.1.3 Research assumptions. 20

    1.1.4 Necessity and goals. 21

    1.1.5 Background of the research. 21

    1.1.6 The theoretical framework of the research. 22

    1.2 Concepts. 22

    1.2.1 Right. 22

    1.2.2 Penalties. 23

    1.2.3 crime. 24

    1.2.4 Support. 24

    1.2.5 times 25

    1.2.6 discount. 25

    1.2.7 Islamic criminal law. 25

    Chapter Two: Equality of rights between men and women. 26

    2.1 Different viewpoints regarding the equality of men and women. 27

    2.1.1 Women and views. 27

    2.1.1.1. The first point of view: extravagances. 28

    2.1.1.2. The second view: extreme view. 32

    2.1.1.3 The view of moderates (Islam's view on equality) 36

    2.1.2 Cases where men and women are equal. 41

    2.1.3 Difference is the same as justice. 44

    2.2 exclusive rights of men and women. 47

    2.2.1 Exclusive rights of men. 48

    2.2.1.1. Consistency 48

    2.2.1.2. Siri in the civil laws of Iran. 50

    2.2.1.3. right to obey 51

    2.2.1.4. The right to choose a place of residence. 54

    2.2.1.5. The right to divorce. 54

    2.2.1.6. Evidences of exclusive divorce to men. 55

    2.2.1.7. polygamy 57

    2.2.1.8. Exclusive rights of women. 60

    2.2.1.9. Nanny's wages 60

    2.2.1.10 The right to receive wages for housework. 61

    2.2.1.11 The right of custody. 63

    2.2.1.12 Women's sexual rights. 64

    2.2.1.13 Economic rights 65

    2.2.1.14 Alimony. 65

    2.2.1.15 Dowry. 67

    2.2.1.16 Imprisonment. 69

    2.2.1.17. 70

    2.2.2 Result of women's special rights. 70

    2.3 Claimed exclusive rights of men 71

    2.3.1 Judgment. 71

    2.3.1.1. Narrative Reasons 72

    2.3.1.1.1 Qur'an. 72

    2.3.1.1.2 Traditions. 73

    2.3.1.1.3 Consensus. 74

    2.3.1.2. Rational reasons 74

    2.3.1.2.1 Deficiency and incompetence to judge 75

    2.3.1.2.2 Criticism of the theory of deficiency and incompetence. 75

    2.3.1.3 The necessity of being hidden and not mixing with men 76

    2.3.1.4 The principle of not allowing a woman to judge or the principle of her being authorized 76

    2.3.1.4.1 Evaluation of the principle of not. 77

    2.3.2 Results. 78

    2.3.3 Reference. 78

    2.3.3.1. Sharia's taste 79

    2.3.3.2. Hadiths 79

    2.3.3.3. Definitely a priority. 80

    2.3.3.3.1 Examination and criticism of the said evidence. 80

    2.4 Sovereignty. 82

    2.4.1.1. Evidence review. 82

    2.5 Results of the chapter. 84

    Chapter three: Islam's protective approach to women. 86

    3.1 Social supports. 87

    3.1.1 Giving testimony of men and women. 89

    3.1.1.1. in criminal matters 89

    3.1.1.2. Civil affairs 90

    3.1.2 Some wisdom about the difference between men and women in accepting testimony. 92

    3.1.3 Place of testimony. 97

    3.1.4 Results. 99

    3.1.5 Friday prayer is not obligatory for women. 101

    3.1.5.1. The reason why some tasks are not required for women. 102

    3.1.5.2. Imam of the congregation is a woman. 103

    3.1.5.3. Ruling the prayers of parents. 104

    3.1.6 Jihad. 104

    3.1.6.1 Other laws of Jihad and respect for women 106

    3.1.7 Judgement. 106

    3.1.8 The result of social support 109

    3.2 Economic support. 110

    3.2.1 Ownership and financial independence of women in Islam. 110

    3.2.1.1. Inheritance 115

    3.2.1.2. alimony 117

    3.2.1.2.1 Specific areas of responsibility of each couple within the family. 119

    3.2.1.2.2 Review of the philosophy of alimony ruling. 122

    3.2.1.3. Dowry in Islam. 122

    3.3 Moral support. 129

    3.3.1 Islam's moral support for women in the role of mother 133

    3.3.1.1. verses 133

    3.3.1.2. Hadiths 135

    3.3.2 Islam's moral support for women in the role of children 138

    3.3.2.1. verses 138

    3.3.2.2. Hadiths 140

    3.3.3 Moral support of Islam for women in the role of wife 144

    3.3.3.1. verses 144

    3.3.3.2. Hadiths 144

    3.3.4 Legal protections for women. 147

    3.3.4.1. Criminal protections. 148

    3.4 Results. 148

    Chapter 4: Cases of mitigating punishment for women. 150

    4.1 Cases of reduced punishment for women in adultery section 151

    4.1.1 Virgin and virgin adultery. 153

    4.1.1.1. quote154

    4.1.1.2. The reason for not deporting the woman. 156

    4.1.1.2.1 Expressing the opinions of jurists. 156

    4.1.1.3 Limitation of adulterous women in the Penal Code. 158

    4.1.2 Insane and minor adultery. 158

    4.1.3 Involuntary adultery 165

    4.1.3.1. Realization of reluctance in man. 165

    4.1.3.1.1 Opinions of opponents: 165

    4.1.3.1.2 Opinions of supporters. 166

    4.1.3.1.3 Examining traditions. 167

    4.2 Leadership. 168

    4.2.1 Definition of leadership. 169

    4.2.2 Leadership punishments. 169

    4.2.2.1. Expressing the opinions of jurists. 170

    4.2.2.2. The limits of a woman's charity from the point of view of jurists. 171

    4.2.2.3. Reasons for non-punishment. 172

    4.2.2.4. Leadership philosophy. 173

    4.2.2.5. The result of leadership. 174

    4.3 Muharebeh. 174

    4.3.1 Punishment of war. 175

    4.3.1.1. Judgment documents. 176

    4.3.1.1.1 Optionality of punishment. 176

    4.3.1.2. The crime of a warrior woman according to jurists. 176

    4.3.1.2.1 Opinions of Sunni jurists. 178

    4.4 Apostasy. 179

    4.4.1 Types of apostates. 180

    4.4.2 Punishment for apostasy. 181

    4.4.2.1. Punishments for apostates. 183

    4.4.2.1.1 Ruling on female apostasy from the perspective of Imamiyyah jurists 183

    4.4.3 Differences between men and women in punishing apostasy. 184

    4.4.3.1.1 Sunnis and their proofs. 185

    4.4.4 Results. 188

    4.5 Fraternities in the way of punishing women. 189

    4.5.1 Whip. 189

    4.5.2 Opinions of jurists. 189

    4.5.2.1. Opinions of Imami jurists. 190

    4.5.2.2. Opinions of Sunnis. 191

    4.6 scattered cases. 191

    4.6.1 limit of pregnant women. 192

    4.6.2 Sick and needy. 194

    4.6.2.1. the result 196

    The final result. 197

    Sources. 200

    Source:

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The gender role of women in criminal law