Saudi Arabia

Krell, Dominik

doi:10.1007/978-94-6265-311-5_11

Dominik Krell⁴

361 Accesses

Abstract

Saudi Arabia’s religious foundations shape the legal discourse on filiation (nasab) and the care of children in need. Saudi judges have to be trained in Islamic jurisprudence (fiqh) and, due to the absence of a codified law, they refer directly to the primary sources of Islamic law and fiqh books in their judgements. On some legal questions, as I show in this chapter, Saudi jurists depart from mainstream Islamic law in order to protect nasab or grant nasab to children who otherwise would be without a legal father. Leading Saudi scholars have extended the Islamic ruling on orphans to foundlings and children without filiation and thereby allowed foster care for various children in need. Foster care, however, does not lead to a full child-parent relationship. In order to be eligible for foster care, a member of the potential foster family is advised to breastfeed the child to create milk kinship. However, milk kinship does not entitle foster children to inheritance and maintenance rights even though they legally become members of the foster family. The generous help of the Saudi government compensates for the foster children’s lack of financial rights.

Dominik Krell is a research associate within the Research Group ‘Changes in God’s Law – An Inner Islamic Comparison of Family and Succession Law’ at the Max Planck Institute for Comparative and International Private Law, Hamburg.

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Notes

1.
Due to its evolutionary connotations, the concept of tribe and tribal identities is discussed critically by social anthropologists. See for the discussion and more references Maisel 2014.
2.
Since it is believed that the members of the Muslim community are equal before God, discrimination based on tribal belonging is generally rejected.
3.
Maisel 2014, p 103.
4.
Samin 2015, p 2.
5.
Al-Daqaylān 1425/2004, p 139.
6.
Al-Daqaylān 1425/2004, p 139. Although highly controversial, it is still possible to file for divorce on the basis of lack of wedding adequacy through the Ministry of Justice’s online system.
7.
See Article 1 of the Basic Statute (niẓām al-asāsī li-l-ḥukm 1412/1991). The statute is available on the website of the Bureau of Experts at the Council of Ministers: www.boe.gov.sa/ViewStaticPage.aspx?lang=2&PageID=25.
8.
Generally, the ruler can only address questions for which there is no ‘text’ (naṣṣ) in the revelation. The meaning of this, however, continues to be heavily disputed. See Vogel 2000, p 174. The concept of siyāsa shar^ciyya was mainly developed in the post-classical period by Ibn Taymiyyah (d. 728/1328), see Anjum 2012.
9.
See Johansen 2008.
10.
Bramsen 2010, p 158.
11.
The short description here cannot do justice to the complexity of the concept. See for more details Vogel 2000, Chaps. 5–8.
12.
Niẓām al-murāfa^cāt al-shar^ciyya 1421/2000, printed in La China and Alotaibi 2010.
13.
Niẓām al-qaḍāʼ 1428/2007. The statute is available on the website of the Ministry of Justice: www.moj.gov.sa/Documents/Regulations/pdf/06.pdf.
14.
See Mathieu 2008.
15.
However, laypeople do speak of a Saudi family ‘qānūn’, a term that is used for ‘law’ in other Arab jurisdictions. This expression is also used by professionals in areas of the law that have been addressed to a large extent by royal decrees, such as administrative law and labour law.
16.
See for example Al-Dawīsh 1424/2003, vol 5, p 42. The committee is a branch of the Council of Senior Scholars (hayʼat kibār al-^culamāʼ).
17.
Al-Dawīsh 1424/2003, vol 5, p 29.
18.
Al-Dawīsh 1424/2003, vol 5, p 42.
19.
See Melchert 2013, pp 146–161.
20.
See for example Fawzān 1430/2010, p 209.
21.
Article 31 of the Statute of the Judiciary (niẓām al-qaḍāʼ1428/2007). Graduates from other universities have to sit an additional exam in order to qualify for judgeship. Vogel argues that Saudi universities aim to train ^culamāʼ that are capable of high degrees of ijtihād, see Vogel 2000, p 79.
22.
The consensus (ijmā^c) of the Islamic community is the third of the main sources of Islamic law besides the Quran and the Sunna of the Prophet Muhammad.
23.
Āl Khunayn 1433/2012, vol 1, p 15.
24.
Abū Jayb 1984, vol 2, p 1049.
25.
Al-Bukhārī 1423/2002, p 1686 (no. 6818).
26.
Al-Sha^cbī 1424/2003, p 11.
27.
According to Ibn ^cUthaymīn, two female witnesses and one male witness are not acceptable. See Ibn ^cUthaymīn 1428/2007, vol 12, p 97.
28.
See for example Ibn ^cUthaymīn 1428/2007, vol 12, p 70.
29.
See for example Al-Dawīsh 1424/2003, vol 18, p 141. However, the terminology is often used ambiguously.
30.
Female witnesses were, however, present when the marriage was concluded.
31.
Ibn Qāsim 1399/1979, vol 10, p 91.
32.
Ibn Daqīq al-^cĪd 1372/1953, vol 2, p 220; Jeddah General Court, decision no. 3432937 (9.2.1434/23.12.2012).
33.
Ibn Mundhir 1420/1999, p 122.
34.
See for example Ibn Bāz 1425/2004, vol 22, p 179.
35.
There is, however, a ḥadīth of ^cĀʼisha, the wife of the Prophet, according to which she said that a woman can be pregnant for a maximum of two years, see Ibn Qudāma 1417/1997, vol 11, p 232.
36.
See for example Al-Bahūtī 1403/1983, vol 5, p 414.
37.
Ibn Qudāma 1417/1997, vol 11, p 232; thereby, the Ḥanafīs follow ^cĀʼisha’s opinion.
38.
Al-Ramlī 1424/2003, vol 7, p 112.
39.
Al-Bahūtī 1403/1983, vol 5, p 414.
40.
Ibn Rushd 1415/1994, vol 3, p 219.
41.
Al-Fawzān Ṣ 1423/2002, vol 2, p 416.
42.
He most likely refers to the ḥanbalī school of law.
43.
Ibn ^cUthaymīn 1404/1983, p 102.
44.
See Ibn al-Qayyim 1426/2005, p 146.
45.
Ibn Qāsim 1399/1979, vol 11, p 151.
46.
Ibn Qāsim 1399/1979, vol 11, p 151. Other scholars, like the former Grand Mufti Ibn Bāz (d. 1999), agree without further explanation. See Ibn Bāz 1409/1989, p 99.
47.
Al-Ghāmdī states that according to modern medicine a pregnancy can exceed nine months in rare cases; however, not by more than two months. Al-Ghāmdī 1430/2009, p 221.
48.
Al-Ghāmdī 1430/2009, p 221.
49.
Al-Ghāmdī 1430/2009, p 224.
50.
Interview with ^cAbd Allāh al-Rashūd in the family court in Riyadh, 9 August 2018.
51.
Interview with ^cAbd Allāh al-Rashūd in the family court in Riyadh, 9 August 2018.
52.
Interview with Ḥamd al-Khuḍayrī in the appellate court in Riyadh, 29 July 2018.
53.
Mecca General Court, decision no. 11/29/16 (14.3.1429/22.3.2008). The judge quoted Ibn Qudāma’s book ‘Al-Mughnī’, see Ibn Qudāma 1417/1997, vol 7, p 322, and strengthened his argument by referring to al-Mardāwī’s book ‘Al-Inṣāf’, see Al-Mardāwī 1417/1997, vol 7, p 341, which states that, at least in the ḥanbalī school, there is no dispute in this matter.
54.
The judge again quoted Ibn Qudāma, see Ibn Qudāma 1417/1997, vol 9, p 180. According to Ibn Qudāma, the preferred opinion is that a woman can be pregnant for four years; however, the judge himself did not refer to a set limit.
55.
Markaz al-Buḥūth 1438/2017, p 194.
56.
Jeddah General Court, decision no. 3432937 (9.2.1434/23.12.2012).
57.
Jeddah General Court, decision no. 3432937 (9.2.1434/23.12.2012); the judge referred to a decision of the Islamic Fiqh Academy (al-majma^c al-fiqhī al-islāmī).
58.
Riyadh General Court, decision no. 7/193 (17.4.1416/13.9.1995). The subsequent verses in the Quran then address the procedure of li^cān.
59.
Riyadh General Court, decision no. 7/193 (17.4.1416/13.9.1995).
60.
Markaz al-Buḥūth 1438/2017, p 193.
61.
See Al-Suwaylim 1429/2008, p 151.
62.
The case is described by Al-Suwaylim 1429/2008, p 155.
63.
Ibn ^cUthaymīn 1428/2007, vol 15, p 500.
64.
Al-Dawīsh 1424/2003, vol 20, p 344.
65.
Al-Suwaylim 1429/2008, p 98.
66.
Ibn ^cUthaymīn 1428/2007, vol 15, p 499.
67.
Al-Ḥarbī 2014.
68.
Markaz al-Buḥūth 1438/2017, p 192.
69.
Mecca General Court, decision no. 34234804 (7.6.1434/18.4.2013).
70.
The judge referred to the ḥanbalī jurist Ibn Qudāma (d. 1223), see Ibn Qudāma 1417/1997, vol 8, p 374.
71.
Al-Khuḍayrī (n.d.), p 125.
72.
Al-Khuḍayrī (n.d.), p 125.
73.
Al-Khuḍayrī (n.d.), p 125.
74.
Interview with Ḥamd al-Khuḍayrī in the appellate court in Riyadh, 29 July 2018.
75.
Interview with Muḥammad Jār Allāh in the appellate court in Riyadh, 29 July 2018.
76.
Al-Khuḍayrī (n.d.), p 126.
77.
See for example Ibn Bāz 1425/2004, vol 12, p 402.
78.
Al-Zuḥaylī 1418/1997, vol 7, pp 5371–5372.
79.
See for example Ibn ^cUthaymīn 1428/2007, vol 14, pp 274–277.
80.
Mecca General Court, decision no. 33437000 (25.10.1434/1.9.2013).
81.
Article 44 of the Statute of Civil Status (niẓām al-aḥwāl al-madaniyya 1407/1986).
82.
Al-Khuḍayrī (n.d.), p 37.
83.
Al-Bahūtī 1425/2004, p 411.
84.
Mecca General Court, decision no. 33437000 (25.10.1434/1.9.2013).
85.
Al-Bukhārī 1423/2002, p 1686 (no. 6818).
86.
Al-Dawīsh 1424/2003, vol 20, p 389; Ibn Bāz 1425/2004, vol 12, p 402; Ibn Qāsim 1399/1979, vol 11, p 146. This opinion is also shared by Ibn ^cUthaymīn. See Ibn ^cUthaymīn 1428/2007, vol 13, p 439.
87.
However, marriage hindrances between the father and the child are created.
88.
Ibn Taymiyya 1432/2011, vol 16, p 73; Ibn al-Qayyim 1416/1996, vol 5, p 426. This view is sometimes also attributed to Abū Ḥanīfa, the founder of the eponymous legal school.
89.
Ibn Taymiyya 1432/2011, vol 16, p 73.
90.
Al-Daqaylān 1425/2004, p 138.
91.
Al-Daqaylān 1425/2004, p 138, Islamic law is traditionally hostile to judicial appeal. A basic principle (qā^cida) of Islamic law states that a judgement by one judge cannot be revoked by another judge due to a different stance on a legal question (al-ijtihād lā yunqaḍu bi-mithlihi).
92.
Al-Fawzān ^cA 1427/2006, p 176.
93.
Decision of the High Court no. 12/M (10.5.1435/12.3.2014); the marriage of the couple after committing zinā does not have any influence on the status of the child, see for example the fatwa by Ibn ^cUthaymīn, printed in Al-Musnad 1414/1994, vol 3, p 370.
94.
Interview with Ḥamd al-Khuḍayrī in the appellate court in Riyadh, 29 July 2018.
95.
Al-Miḥaymīd 1428/2007, p 244; see also Al-Bahūtī 1403/1983, vol 4, p 226.
96.
Al-Dughaythir 1437/2016, p 1.
97.
Article 1 of the Regulations Regarding Children in Need (al-lāʼiḥa li-l-aṭfāl al-muḥtājūn li-l-ri^cāya).
98.
See for example Al-Dawīsh 1424/2003, vol 11, p 264.
99.
See for example Ibn Bāz 1425/2004, vol 14, p 329.
100.
Al-lāʼiḥa li-l-aṭfāl al-muḥtājūn li-l-ri^cāya, enacted by decision no. 5 of the Minister of Work and Social Affairs on 13.5.1395/24.5.1975. The regulations can be found on the online platform eastlaws.com.
101.
Markaz al-Buḥūth 1438/2017, p 197.
102.
Al-Miḥaymīd 1428/2007, p 244.
103.
Circular letter no. 84/1/T, 24.5.1403/9.3.1983, printed in Al-Ṣāʼigh 1431/2010, p 30.
104.
Circular letter no. 84/1/T, 24.5.1403/9.3.1983, printed in Al-Ṣāʼigh 1431/2010, p 30. The Supreme Judicial Council urges the judges to follow one of these opinions in order to unify court procedure with that of the administration.
105.
Al-hayʼa al-^cāmma li-l-wilāya ^calā amwāl al-qāṣirīn wa-man fī ḥukmihim.
106.
Article 2.1 of the Statute of the General Commission for Guardianship over the Funds of Minors and the Like (niẓām al-hayʼa al-^cāmma li-l-wilāya ^calā amwāl al-qāṣirīn wa-man fī ḥukmihim 1427/2006), enacted by royal decree no. 17/M. The statute is available on the website of the Bureau of Experts at the Council of Ministers: www.boe.gov.sa/ViewSystemDetails.aspx?lang=ar&SystemID=130&VersionID=159 (accessed 11 September 2018).
107.
Article 2.1 of the Statute of the General Commission for Guardianship over the Funds of Minors and the Like.
108.
Article 32.1 of the Statute of the General Commission for Guardianship over the Funds of Minors and the Like.
109.
See for the detailed rules Al-Miḥaymīd 1422/2001, pp 189–193.
110.
Niẓām al-ḍamān al-ijtimā^cī 1427/2006, enacted by royal decree no. 45/M. The statute is available on the website of the Bureau of Experts at the Council of Ministers: www.boe.gov.sa/ViewSystemDetails.aspx?lang=ar&SystemID=187&VersionID=202#search1 (accessed 11 September 2018).
111.
Article 1.5 of the Statute of Social Welfare; Article 2/1 of the executive regulations (al-lāʼiḥa al-tanfīdhiyya) of the Statute of Social Welfare. The statute defines ‘orphan’ (yatīm) more narrowly than most Islamic scholars. According to Article 1.5 of the statute, an orphan is a male or female person who has lost his father, has not yet reached the age of 18, and has neither family able to care for him nor any source of income to provide for his living expenses.
112.
Article 3.1 of the Statute of Social Welfare.
113.
According to the website of the Ministry of Work and Social Affairs, http://sd.mlsd.gov.sa/ar/print/node/618 (accessed 22 June 2017).
114.
Āl Kulayb 1432/2011, pp 2–3.
115.
Niẓām al-aḥwāl al-madaniyya 1407/1986, enacted by royal decree 7/M. The statute is available on the website of the Bureau of Experts at the Council of Ministers: https://boe.gov.sa/ViewSystemDetails.aspx?lang=ar&SystemID=228&VersionID=33 (accessed 11 September 2018).
116.
Article 39 of the Statute of Civil Status.
117.
Al-Miḥaymīd 1428/2007, p 242; see also Article 3 of the Regulations Regarding Children in Need.
118.
Article 40 of the Statute of Civil Status.
119.
No. 106 of the implementing regulations (al-lāʼiḥa al-tanfīdhiyya) of the Code of Civil Status. The implementing regulations are available on the website of the Ministry of the Interior: www.moi.gov.sa/ (accessed 9 September 2018).
120.
Article 40 of the Statute of Civil Status.
121.
Al-Dughaythir 1437/2016, p 7; see also Al-Dawīsh 1424/2003, vol 11, p 264.
122.
Article 45 of the Statute of Civil Status. The Permanent Committee for Research and Legal Opinion is responsible for deciding which names are in accordance with the rulings of Islamic law. See no. 114 of the implementing regulations (al-lāʼiḥa al-tanfīdhiyya) of the Statute of Civil Status.
123.
Al-Miḥaymīd 1435/2014a, p 364.
124.
Articles 11 and 12 of the Regulations Regarding Children in Need; Al-Miḥaymīd 1427/2006, pp 233–234.
125.
Decision no. 6331 (26.2.1395/10.3.1975), printed in Al-Miḥaymīd 1435/2014b, p 380.
126.
Niẓām al-jinsiyya al-sa^cūdiyya 1374/1954, enacted by decision no. 4 (25.1.1374/23.9.1954) of the Council of Ministers. The statute is available on the website of the Bureau of Experts at the Council of Ministers: www.boe.gov.sa/printsystem.aspx?lang=ar&systemid=223&versionid=25 (accessed 1 October 2018).
127.
Article 7 of the Statute on Saudi Nationality.
128.
Al-Miḥaymīd 1428/2007, pp 239, 242.
129.
Al-Dawīsh 1424/2003, vol 14, p 255.
130.
Al-Dawīsh 1424/2003, vol 14, p 255.
131.
The Committee’s use of the term sinn al-rushd is surprising. Islamic jurists generally see puberty (sinn al-bulūgh) as the critical age.
132.
Al-Dawīsh 1424/2003, vol 14, p 255.
133.
The schools of Islamic law do not agree in this matter; however, five times seems to be the prevailing opinion in Saudi Arabia.
134.
Al-Miḥaymīd 1435/2014a, p 364.
135.
There are also further differences with regard to criminal law. See Ibn ^cUthaymīn 1428/2007, vol 13, p 442.
136.
Ibn ^cUthaymīn 1428/2007, vol 13, p 422.
137.
Ibn ^cUthaymīn 1428/2007, vol 13, p 441.
138.
Interview in the newspaper ‘al-ḥayāt’ (4 July 2014), available online: http://alhayat.com/Articles/3377818 (accessed 14 July 2017).
139.
See their website www.wedad.org (accessed 14 July 2017).
140.
Al-Miḥaymīd 1428/2007, p 243.
141.
Article 13 of the Regulations Regarding Children in Need.
142.
Unfortunately, ‘necessity’ is not further defined in the regulations.
143.
Article 13 of the Regulations Regarding Children in Need.
144.
Article 10 of the Regulations Regarding Children in Need.
145.
Al-Miḥaymīd 1428/2007, p 239.
146.
Al-Miḥaymīd 1428/2007, pp 240–242.
147.
Article 13 of the Regulations Regarding Children in Need.
148.
Article 12(g) of the Regulations Regarding Children in Need.
149.
Article 16 of the Regulations Regarding Children in Need.
150.
According to the website of the Ministry of Work and Social Affairs, the foster family receives 2,000 Riyal monthly for every child that is under six. Foster families that take care of a child that is six years or older are payed 3,000 Riyal monthly. See http://sd.mlsd.gov.sa/ar/print/node/618 (accessed 22 June 2017).
151.
Article 16 of the Regulations Regarding Children in Need.
152.
Article 12(b) of the Regulations Regarding Children in Need.

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Acknowledgements

I would like to thank the King Faisal Center for Research and Islamic Studies in Riyadh for their support during my fieldwork in Saudi Arabia. A special thanks to Majed bin Khunein and Sarah al-Dajani for introducing me into the Saudi legal community.

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Max Planck Institute for Comparative and International Private Law, Mittelweg 187, 20148, Hamburg, Germany
Dominik Krell

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Max Planck Research Group, Max Planck Institute for Comparative and International Private Law, Hamburg, Germany
Nadjma Yassari
Max Planck Research Group, Max Planck Institute for Comparative and International Private Law, Hamburg, Germany
Lena-Maria Möller
Faculty of Law and Political Science, Saint Joseph University of Beirut, Ashrafieh, Lebanon
Marie-Claude Najm

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Krell, D. (2019). Saudi Arabia. In: Yassari, N., Möller, LM., Najm, MC. (eds) Filiation and the Protection of Parentless Children. T.M.C. Asser Press, The Hague. https://doi.org/10.1007/978-94-6265-311-5_11

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DOI: https://doi.org/10.1007/978-94-6265-311-5_11
Published: 03 July 2019
Publisher Name: T.M.C. Asser Press, The Hague
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Online ISBN: 978-94-6265-311-5
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