Footnotes


* The article is based on a study of the Druze family in Israel written under the auspices of the Middle East Research Unit of the Harry S. Truman Research Institute at the Hebrew University of Jerusalem. The sources of the study are the judgments of the Druze Religious Courts in Israel and on the Golan Heights, of non-statutory Druze committees on matters of personal status and waqf and of the Muslim Shari'a Court of Acre, as well as registers of Druze marriage contracts of selected years. In preparing the study, the author was greatly assisted by the members of the Spiritual Leadership of the Druze Community in Israel: Shaykh Amin Tarif, Shaykh Ahmad Khayr and Shaykh Kamal Mu'adr, who also serve as ex -officio as members of the Druze Religious Court of Appeal; the qadis of the Druze Religious Court in Israel: Shaykh Labib Abu Rukn and Shaykh Nur al-Din al-Halabi; the qadis of the Druze Religious Court on the Golan Heights: Shaykh Nayif Fandr Abu -Salih and Shaykh Muhammad' Ali Farhat; the Director of the Druze Religious Courts, Advocate Zaki Kamal and the Director of the Druze Division of the Ministry of Religious Affairs, Dr. Nissim Dana. To ail these and many others the author tenders his sincerest thanks.

[1]. See 'Abd Allah al-Najjar, Madhhab al-Dun1z wa'l- Tawhid, Cairo, 1965, pp. 153, 154 and 156; Amin Muhammad Tai, Asl al-Muwahhidin al-Duraz wa- Usuluhum. Beirut, 1961, pp. 130 and 153; idem., "Nash 'at Al-Duruz , “Al-Waqi” al-Durzi wa-Hatmiyyat al-Tatawwur, Majmu’at Muhadart, Manshurat Rabitat al-Amal al-Ijtimat, Beirut, 1962, pp.60-1; Salim Hariz, ‘Al-Shar al’Durzi Al-Waqi al-Durzi wa Hatmiyyat al-Tatawwur, ibid., p.79; and the religious-legal sources indicated in the aforesaid publications; Kamal Mu’adr, “Al-Mar’a al-Durziyya, Huququha, Wajibatuha, Zawajuha, Talaquha,”Majallat al-Akhar al-Durziyaa, vol. VI (1973), p.18; K.Chatilla, Le marriage les mulsulmans en Syrie, Paris, 1934, p.250. For orthodox and modernist Muslim interpretations of the polygamy verses of the Qu’ran see A, Layish, Women and Islamic Law in a Non-Muslim State, Jerusalem, 1975, p.72, and the sources indicated in n.2.

[2]. See D. Bryer “The Origins of the Druze Religion,” Der Islam, vo.52 (1975), pp.49-51, 240 and 247; vol. 53 (1976), ch.4, pp. 5-27; M.G.S. Hodgson, art. “Duruz” E. I, p.631. It may be significant in this context that polygamy has been recently abolished in the Ismaili Shia in East Africa. See Doreen Hinchcliffe, “Polygamy in Traditional and Contemporary Islamis Law,” Islam and the Modern Age, vol. 1(1970), n.3, pp.19, 27 and 28. Hitti’s suggestion that the ban on polygamy among the Druzes is due to Christian influence in the Levant is unfounded, See P. Hitti, The Origins of The Druze People and Religion, reprinted, New York, 1966, p.54.

[3]. See A.A. A. Fyzee, Compedium of Fatimid Law, Simla, 1969, pp.35-37; A. Layish, “Ma’amad ha-Islam ba-Mishpaha ha-Druzit be-Yisra’el” (The Status of Islam in the Druze Family in Israel), Ha-Mizrah he-Hadash vol. 26(1976), pp.152ff. and the sources indicated there.

[4]. See A,Layish, “Ha-Shiput ha-Adati shel ha-Druzum b-Yisra’el (Communal Jurisdiction of the Druzes in Israel), Ha-Mizrah he-Hadash Vol. II (1961), pp. 261 and 262; idem., “He’arot le-Hoq Batay he-Din ha-Datiyim ha-Druziyim, 5722-1963, “ (Notes on the Druze Religious Courts Law, 5722-1963), ibid., vol. 15 (1965) pp.97-103.

[5]. J.N.D. Anderson, “The Personal Law of the Druze Community, “ Die Wely des Islam, N.S. II (1952), pp.4 and 6.

[6]. See Tali, Asl al-Muwahhidin, p.130.

[7]. See Al-Najjar, p.156; Hinchcliffe, Polygamy, pp. 19 seq.

[8]. For more detail see Layish, Women and Islamic Law, pp.72-74, and the sources indicated there.

[9]. See Y. Linant de Bellefonds, Traite de droit musulman compare, vol.2, Paris & La Haye, 1965, pp.137 and 138; Hinchcliffe, Polygamy, pp.19 seq ; N.J. Coulson, A History of Islamic Law, Edinburgh, 1964, pp.208-213 ; idem. Conflicts and Tensions in Islamic Jurisprudence, Chicago, 1969, p.93; J.N.D, Anderson, Islamic Law in the Modern World, London, 1959, pp. 48-50; idem. “The Syrian Law of Personal Status,” Bulletin of the School of Oriental and African Studies, vol. 17 (1955), pp.36-38; idem., “A Law of Personal Status for Iraq,” International and Comparative Law Quarterly. Vol.9 (1960). Pp549 and 550; idem., “Changes in the Law of Personal Status in Iraq,” ibid., vol. 12 (1963), pp. 1027 and 1028.

[10]. Interview with Shaykh Labib Abu Rukn of March 5, 1974.

[11]. See Layish, Islam in the Druze Family, and the sources indicated there.

[12]. Lecture by Shaykh Labib Abu Rukn to students at Tel Aviv University, on May 18, 1975; interview with Shaykh Muhammad' Ali Farhat and Shaykh Nayif Fandi Abu Salih on October 7, 1974; cf: Chatila, p, 250 and the source indicated there.

[13]. See 'Afifa Sa'b, "Al-Mar'a al-Durziyya," Al-Waqi' al-Durzi wa-Hatmiyyat al-Tatawwur, Beirut, 1962, p. 117. See also N, Bouron, Les Druzes, histoire du Liban et de la Montagne haouranaise, Paris, 1930, p. 306.

[14]. See Court of Haifa, Talaq, File 104/73.

[15]. See Haïfa, Talaq, File 4/72 and Appeals, Talaq, File 2/72 (the court found that the second marriage had been performed in writing as customary by a local religious functionary): HCJ 409/72.

[16]. See A. A. A. Fyzee, Outlines of Muhammadan Law, 3rd ed., London, 1964, pp, 112-115: J.Schacht, An Introduction to Islamic Law, Oxford, 1964, p. 163; Muhammad Qadri Pasha, Kitab al-Ahkam al-Shar'iyya fi al-Ahwal al-Shakhsiyya 'ala Madhhab al-Imam Abi Hanifa al-Nu'man, in Rusbdi al-Sarraj (ed.), Kitab Mujmu'at al-Qawanin al-Shar'iyya, Jaffa, 1944, arts. 13 and 14; Ottoman Family Rights Law, arts. 55,69 and 75- 77; Hinchcliffe, Polygamy, pp, 22 and 26. For more detail see A. Layish, Marriage, Divorce and Succession in the Druze Family (in preparation for publication), the chapter on mut'a marriages and temporary marriages.

[17]. See Haifa, Nafaqa, File 33/75

[18]. Lecture by Shaykh Labib Abu Rukn to students at Tel Aviv University on May 18, 1975, and interview with him on March 5,1974.

[19]. See Haifa, Talaq, File 50/69; Haifa, Nafaqa, File 106/72 (Druze lives at Arad with non-Druze woman), File 140/72, File 125/73 (Druze moves with his family to Tel- Aviv); Majallat al-Akhbar al-Durziyya, vol. VI (1973), pp. 48-50,

[20]. Interview with Shaykh Labib Abu Rukn on March 5, 1974,

[21]. Law of Personal Status of the Druze Community, art, 41.

[22]. Cf Layish, Women and Islamic Law, pp, 74-77.

[23]. Barrenness of the wife and the desire for a young woman are still very frequent causes of successive polygamy. See A. Layish, Marriage. Divorce and Succession ,the chapter on divorce. Cf. idem., Women and Islamic Law, pp. 126. 127. 146, 180,219 and 329.

[24]. See ibid.. pp. 76 and 89 and the sources indicated there.

[25]. See: Appeals,Talaq, File 2/72.

[26]. Lecture by Shaykh Labib Abu Rukn at Bayt Hillel, Jerusalem, on May 31,1976.

[27]. Interview with Shaykh Kamal Mu'adi on March 5, 1974.

[28]. Interview with Shaykh Labib Abu Rukn on March 5, 1974, and September 11,1974.

[29]. See Haïfa. Nafaqa, File 106/72; lecture: by Shaykh Labib Abu Rukn to students at Tel Aviv University on May 18, 1975.

[30]. Interview with Shaykh Kamal Mu'adi on March 5, 1974.

[31]. See Haifa. Talaq, File 4/72 and Appeals, Talaq. File 2/72.

[32]. See Haifa. Talaq. File 104/73; interview with Shaykh Nur al-Din Halabi on March 25,1975.

[33]. Cf. Layish. Women and Islamic Law. pp. 80 seq.. 335 and 336.