ii QURANIC APPROACH TO DISPUTE RESOLUTION: AN ANALYTICAL STUDY OF CONTEMPORARY RURAL DISPUTE RESOLUTION IN BANGLADESH WITH SPECIAL REFERENCE TO SHALISH SYSTEM Muhammad Rafiqul Hoque (Matric No.: 4140159) Thesis submitted in fulfillment for the degree of DOCTOR OF PHILOSOPHY QURANIC AND SUNNAH STUDIES Faculty of Quranic and Sunnah Studies UNI VERS I TI S AI NS IS L AM M AL AYSI A Nilai DE CE M B E R 2 020 ii AUTHOR DECLARATION ٌيحشىا َِحشىا الله ٌست I hereby declare that the work in this thesis is my own work except for quotations and summaries, which have been duly acknowledged. Date: 01 October 2019 Signature Name: Muhammad Rafiqul Hoque Matric No: 4140159 Address: Assistant Professor International Islamic University Chittagong Bangladesh iii Muhammad Rafqul Hoque, born on 01 January 1976, is bearing Matric No 4140159, under the Faculty of Quran and Sunnah (FPQS), University Sains Islam Malaysia (USIM). He is Bangladeshi in nationality bearing passport no. EA0192181. He graduated from International Islamic University Chittagong (IIUC) and completed his MA in Quranic Sciences and Islamic Studies from the same university under the Faculty of Shari’ah and Islamic Studies. He also secured M. Phil degree from Islamic University Kustia, Bangladesh. At present, he is working as an Assistant professor of Islamic Studies at IIUC. iv Acknowledgement In the name of Allah, the Compassionate, the Merciful Alhamdulillah, all the praises and thanks go to the Almighty Allah (SWT) Who has enabled me through His many favors and assistance over the years to complete this PhD thesis. My sincere gratitude is extended to dozens of people who played a small or great role in inspiring, assisting, guiding and supporting me; without whom I could not have completed this endeavor. At the very outset, I am highly indebted to my supervisor, Prof Dr. Mustaqim Bin Mohd Zarif, Dean, Faculty of Quranic and Sunnah Studies, University Sains Islam Malaysia (USIM) for his continuous guidance, valuable support, and precious time dedicated for me throughout the period of my study. It was my good luck to have a supervisor like him. My supervisor has been an inspiration and a pillar of support, both personally and professionally. He has set an example for me and imbued me with determination. I must thank Dr. Tazul and Prof. Dr. B.M. Mofizur Rahman my co-supervisors for their time and precious advice, which went over and above the call of duty for which I cannot adequately express my gratitude. Especially the time, assistance, cordiality Dr. Tazul has provided for me I can never forget it. Others who made time in their busy schedules were Professor Dr. Rafiqul Islam Molla, Honorary Professor, Department of Business Administration, Ex. Academic Advisor, International Islamic University Chittagong, for his sincere and philosophical guidance, constant encouragement and relentless supports from the very inception to the completion of this research work. Without whose invaluable suggestions, it would not have been possible to complete the study in such smooth and a meaningful fashion. I thank Allah (SWT) for His bestowing patience to my wife Polina Akter, my son Jawad and my daughters Thira and Zahra. They were deprived of so many facilities and recreational programs for last four years indeed and were waiting for a fruitful end of this journey. For this environmental support, I thank them all. My gratitude is to other family members for their support and encouragement that made this difficult journey easier to bear, especially my brothers Ekramul Hoque and Emdadul Hoque who tried their best to release me from so many family duties and tensions for my business with PhD works. Likewise, my two younger sisters Tamnna and Mumena pleased me much for their standing beside our parents always taking care of them, which lightened my duty towards our parents. My other two sisters Mrs. Rukeya and Mrs. Rumena visited us to see our parents time to time. Therefore, I thank a lot to my all sisters and their husbands as well. Finally, I thank my parents for the innumerable sacrifices they made for their children. My father Mr. Abdul Hoque, a retired Government Primary School-teacher who was earnestly waiting for a successful end of my PhD program and my Mom Shamsun Nesa Begum was praying for the same silently. May Allah, the Almighty bless them ever. My friend Mr. Mujibur Rahman and my brother- in- law Mr. Boadruzzaman Iqbal assisted me in taking interview of the respondents and indebted me much. I thank them specially. My bother in law Eng. Mamun Chowdhury and his wife Dr. Nasima Akther supported me much mentally and financially. I am grateful to them deeply. My heart- felt gratitude is due to Professor Dr. Kazi Deen Muhammad, Vice chairman, Islamic University Chittagong Trust (IUCT)g and Director Staff Development and Student welfare Division (SDSWD), for his financial supports, sincere motivation and guidance that made this PhD journey smooth and comfortable. I would like to show heart- felt gratitude to the Ex. Director, v Center for University Requirement Courses (CENURC) Prof. Dr A.K.M. Shahed and present Director Prof Dr. Shafiul Alam Bhuyan, International Islamic University Chittagong, for their continuous cooperation and official supports to get release from so many duties and to enjoy earned leave time to time from IIUC. I am also thankful to the authority of International Islamic University Chittagong, especially the honorable Vice Chancellor Professor KM. Golam Muhiuddin, Pro Vice-Chancellor Professor Dr Mohammad Ali Azadi, Professor Dr. A.K.M. Azharul Islam, Ex Vice-Chancellor, Professor Dr. Delawar Hossain, Director IQAC, IIUC & Ex Pro-VC, Colonel (Retd.) Md Abul Kasem, PSC Registrar, and Muhammad Nurul Islam, Ex Registrar, Mr Serajul Areefin, Additional Director, Mr Mahfuzur Rahaman, Additional Director for their sincere supports in this regard. I am also thankful to my colleague Mr. Amjad Hossain Shipon who helped me much relentlessly in modifying the language of this thesis. I would like to express my heart-felt thanks to my honorable teachers Professor Dr. Abubakr Rafique, Ex. Pro-VC, Professor Dr. Giasuddin Hafiz, Ex. Dean and Prof. Dr. Shafiuddin Madani, Dean, Faculty of Shariah and Islamic Studies, IIUC for their kind motivation and supports in many ways. Among my primary school teachers my father Mr. Abdul Hoque, Mr. Shafiqur Rahman and Babu Shubas Das, I am very grateful to them, May Allah grant them long life and accept their good deeds. This note would be incomplete if I do not show my gratitude to all authors and researchers whose work I used in designing the research and in preparing this thesis. Finally, I must thank USIM authority for their memorable agreement with IIUC and for giving us chance to complete this academic journey. We can never forget the services we received from PPS, USIM Alamiyah, Bandahari and other offices. May Allah accept our all-good deeds, Ameen. vi ABSTRACT About 70% of disputes in rural Bangladesh are solved through traditional arbitration system known as shalish. As an informal traditional system shalish is commonly viewed as having no established structure and operational procedure. Though Bangladesh is a Muslim country with 90% of its population as Muslims, it pursues a secular approach in its state management and legal system. Therefore, it is important to ensure that the shalish system operates in conformity with the Islamic norms of dispute resolution. So far, no study has been made in this respect. This study is an attempt in this direction to fill this gap. It studies the structure and scenario of operational processes and effectiveness of shalish and scope for enhancing its efficiency by integrating Quranic Approach. It looks into and reflects on the formal judicial system, rural dispute resolution system run by the government through village court and arbitration council and NGO-led shalish system in the country. However, the focus of the study is on the informal traditional shalish system. The study has applied the qualitative approach of research methods. Data were collected from both primary and secondary sources. Primary data were collected through observations of a few shalish events in villages and taking face-to-face interviews with various shalishkars and disputants. The major findings of the study are 1) contrary to the common understanding, shalish is found to have a traditionally (unwritten) maintained structure and operational procedure. 2) The traditional shalish is playing a vital role in resolving disputes in the rural areas for both poor and rich people with the poor more beneficiary from it. 3) Shalishkars are generally common people having no or very little literacy, but with long experience, ability and skill for the job. 4) Establishment of justice is the main objective of sending the messengers with clear Signs. For this purpose, it has been sent down with them the Book and the Balance of Right and Wrong. The holy Quran promotes just and knowledgeable mediator. Thus for a batter performance, the shalishkars need clear knowledge about Quranic approaches of sulh, tahkim and an approach blended with sulh and tahkim as mentioned for family dispute resolution on necessary basis and other approaches that societies improved in course of time for social dispute resolutions on condition that they are in compliance with Quranic approaches and favourable to achieve the main objective of establishment of justice. 5) Legal and moral education from Islamic legal personalities will help them in this regard. Khatibs in their juma sermon must address the dispute resolution issues from time to time. All involved in dispute resolution following the traditional methods specifically in rural areas are likely to get immensely benefit from the findings of this study. vii ABSTRAK Sebanyak 70% pertikaian di luar bandar Bangladesh diselesaikan melalui sistem timbang tara tradisional yang dikenali sebagai shalish. Sebagai sistem tradisional informal shalish biasanya dianggap tidak memiliki struktur dan prosedur operasi yang mapan. Walaupun Bangladesh adalah negara Muslim dengan 90% penduduknya sebagai orang Islam; ia menerapkan pendekatan sekular dalam sistem pengurusan dan perundangan negara. Oleh itu, adalah mustahak untuk memastikan bahawa sistem shalish beroperasi sesuai dengan norma-norma Islam penyelesaian sengketa. Sejauh ini, belum ada kajian yang dibuat. Kajian ini adalah usaha ke arah ini untuk mengisi jurang ini. Ia mengkaji struktur dan senario proses operasi dan keberkesanan shalish dan ruang lingkup untuk meningkatkan kecekapannya dengan mengintegrasikan Pendekatan Al-Quran. Ini meneliti dan merefleksikan sistem kehakiman formal, sistem penyelesaian sengketa desa yang dijalankan oleh pemerintah melalui pengadilan desa dan dewan timbang tara dan sistem shalish yang dipimpin NGO. Walau bagaimanapun, fokus kajian adalah pada sistem shalish tradisional yang tidak formal. Kajian ini telah menggunakan kaedah kualitatif kaedah penyelidikan. Data dikumpulkan dari sumber primer dan sekunder. Data primer dikumpulkan melalui pengamatan beberapa peristiwa shalish di desa-desa dan melakukan wawancara tatap muka dengan berbagai shalishkars dan perselisihan. Penemuan utama kajian ini adalah 1) bertentangan dengan pemahaman umum, shalish didapati mempunyai struktur dan prosedur operasi yang dipelihara secara tradisional (tidak tertulis). 2) Shalish tradisional memainkan peranan penting dalam menyelesaikan perselisihan di kawasan luar bandar untuk kedua-dua orang miskin dan kaya tetapi orang miskin lebih banyak mendapat manfaat daripadanya. 3) Shalishkars pada umumnya adalah orang biasa yang mempunyai literasi yang sedikit atau sedikit, tetapi dengan pengalaman dan kemampuan serta kemahiran yang panjang untuk pekerjaan itu. 4) Pembentukan keadilan adalah objektif utama untuk menghantar utusan dengan Tanda-tanda yang jelas. Untuk tujuan ini diturunkan bersama mereka Kitab dan Imbangan Betul dan Salah. Al-Quran mempromosikan orang tengah yang adil dan berpengetahuan. Oleh itu, shalishkars memerlukan pengetahuan yang jelas mengenai pendekatan al-Quran sulh, tahkim dan pendekatan campuran sulh sulh dengan tahkim atau sebaliknya seperti yang disebutkan untuk penyelesaian pertikaian keluarga berdasarkan keperluan dan pendekatan lain yang ditingkatkan masyarakat dalam jangka masa penyelesaian pertikaian sosial dengan syarat bahawa mereka mematuhi pendekatan Al-Quran dan baik untuk mencapai objektif utama pembentukan keadilan. 5) Pendidikan undang-undang dan moral dari peribadi perundangan Islam akan membantu mereka dalam hal ini. Khatib dalam khutbah jumaanya harus menangani masalah penyelesaian sengketa dari semasa ke semasa. Semua yang terlibat dalam penyelesaian pertikaian mengikuti kaedah tradisional khususnya di kawasan luar bandar cenderung mendapat banyak manfaat dari penemuan kajian ini. iiiv ملخص البحث اٌرمٍ١ذٞ اٌرحى١ُ ٔظاَ خلاي ِٓ تٕغلاد٠ش فٟ اٌش٠ف١ح إٌّاطك فٟ إٌضاػاخ ٪ِٓ07 حٛاٌٟ حً ٠رُ تٕ١ح ٌٗ ٌ١ظ أٔٗ ػٍٝ ػاَ تشىً شاٌ١ش ٠ُٕظشإٌٝ سعّٟ، غ١ش ذمٍ١ذٞ وٕظاَ. شاٌ١ش تاعُ اٌّؼشٚف إٔٙا ِغٍّْٛ؛ عىأٙا ِٓ ٪09 ِغٍّح دٌٚح تْغلاديش أْ ِٓ اٌشغُ ػٍٝ .شاترح ذشغ١ٍ١ح ٚإظشاءاخ ٠ؼًّ شاٌ١ش ٔظاَ أْ ِٓ اٌرأوذ اٌُّٙ ِٓ ٌزٌه، .اٌمأٟٛٔ ٚٔظاِٙا اٌذٌٚح إداسج فٟ ػٍّأ١ًا ًٔٙعا ذرثغ ٘زٖ .اٌصذد ٘زا فٟ دساعح أٞ إظشاء ٠رُ ٌُ ا٢ْ، حرٝ .إٌضاػاخ ٌحً الإعلاِ١ح ٌٍّؼا٠١ش ٚفمًا اٌرشغ١ٍ١ح اٌؼٍّ١اخ ٚع١ٕاس٠ٛ ٘١ىً ٠ذسط .اٌفعٛج ٌغذ٘زٖ الاذعاٖ ٘زا فٟ ِحاٌٚح ٟ٘ اٌذساعح اٌمضائٟ إٌظاَ فٟ ٠ٕظش إٔٗ .اٌمشآٟٔ إٌٙط دِط خلاي ِٓ وفاءذٙا ذؼض٠ض ٚٔطاق اٌشاٌ١ش ٚفؼاٌ١ح ٠حٗاٌمش ِحىّح خلاي ِٓ اٌحىِٛح ذذ٠شٖ اٌزٞ اٌش٠ف١ح إٌّاصػاخ ذغٛ٠ح ٚٔظاَ ف١ٗ، ٚ٠فىش اٌشعّٟ إٌّظّاخ ذمٛدٖ اٌزٞ شاٌ١ش ٚٔظاَ )licnuoC noitartibrA( اٌرحى١ُ ِٚعٍظ )truoC egalliV( اٌرمٍ١ذٞ اٌشاٌ١ش ٔظاَ ػٍٝ اٌذساعح ذشوض رٌه، ِٚغ .اٌثلاد فٟ )hsilahS del-OGN( غ١شاٌحىِٛ١ح ظّغ ذُ .اٌثحس لأعاٌ١ة إٌٛػٟ إٌّٙط اٌذساعح طثمد ٌمذ .غ١شاٌشعّٟ )hsilahS lanoitidarT( ػذد ِلاحظاخ خلاي ِٓ الأٌٚ١ح اٌث١أاخ ظّغ ذُ ٗ.ٚاٌصأٛ٠ح الأٌٚ١ح اٌّصادس ِٓ وً ِٓ اٌث١أاخ )srotartibrA( شاٌ١شىاس ِخرٍف ِغ ٌٛظٗ ٚظًٙا ِماتلاخ ٚإظشاء اٌمشٜ فٟ شاٌ١ش أحذاز ِٓ لٍ١ً ٌذ٠ٗ شاٌ١ش أْ ٚظذ اٌّشرشن، اٌفُٙ ػىظ ػٍٝ )1 ٟ٘ ٌٍذساعح اٌشئ١غ١ح إٌرائط .ٚاٌّ رٕاصػ١ٓ فٟ ح١ٛ٠ًا دًٚسا اٌرمٍ١ذٞ اٌشاٌ١ش ٠ٍؼة )2 .ذمٍ١ذٞ تشىً) غ١شِىرٛتح (ذشغ١ٍ١ح ٚإظشاءاخ ٘١ىً )3. ِٕٗ اعرفادج الأوصش ُ٘ اٌفمشاء ٌٚىٓ ٚالأغٕ١اء اٌفمشاء ِٓ ٌىً اٌش٠ف١ح إٌّاطك فٟ إٌضاػاخ حً اٌّؼشفح، ِٓ اٌمٍ١ً ٌذ٠ُٙ أٚ ٚاٌىراتح اٌمشاءج لا٠ؼشفْٛ اٌز٠ٓ إٌاط ػاِح ُ٘ )srotartibrA( شاٌ١شىاس اٌشعً لإسعاي الأعاعٟ اٌٙذف ٘ٛ اٌؼذي إلاِح )4 ٌٍٛظ١فح ِٚٙاسج ٚلذسج طٛ٠ٍح خثشج ٌذ٠ُٙ ٌٚىٓ ٌٍٛع١ظ ٠شٚض اٌىش٠ُ اٌمشآْ إْ .ٚاٌثاطً اٌحك ِٚ١ضاْ اٌىراب ِؼُٙ أٔضي ٌٙزا .ٚاضحح تؼلا ِاخ ىحس٘ية اىْضاعات اٌمشآٔ١ح اىح٘جيٖات ِؼشفح إٌٝ شاٌ١شىاس ٠حراض ٌزٌه .ٚاٌؼٍُأُ يحصف تاىعذاىة ٌحً ِزوٛس ٘ٛ وّا أٚاٌؼىظ اٌرحى١ُ ِغ اٌصٍح فئ ٠ّضض ِخرٍظاٗ تْٖج ٚاضحح صيحا اٗ جحنيَا تٖا لاِدمزىل عييٌٖ أُ يسحخذٍ٘ا اى٘سائو الأخشٙ اىحي ٚ ضشٚسٞ أعاط ػٍٝ الأعش٠ح إٌضاػاخ ِغ ِرٛافمح ذىْٛ أْ لاتذ الاظرّاػ١ح اٌخلافاخ حً . اىض ٍاُ مش اىذٕ٘سِش تحَْيحٖا عيٚ اٌّعرّؼاخ ٚالأخلال١ح اٌمأٛٔ١ح اٌرشت١ح )5 .اٌؼذي لإلاِح الأعاعٟ اٌٙذف ٌرحم١ك ِٚٛاذ١ح اٌمشآٔ١حاىح٘جيٖات فٟتاء أُ ييق٘ا اٌخظ ػٍٝ ٠عة .اٌصذد ٘زا فٟ عرغاػذُ٘ الإعلاِ١ح اٌششػ١ح اٌشخص١اخ ِٓ اٌّشاسو١ٓ ظّ١غ ٠غرف١ذ أْ اٌّشظح ِٓ . حيِ ٗآُِٓ إٌضاع حً لضا٠ا ِؼاٌعح اٌعّؼح فٟ خطثُٙ ٘زٖ ٔرائط ِٓ وث١ش تشىً اٌش٠ف١ح إٌّاطك فٟا ذحذ٠ذ اٌرمٍ١ذ٠ح الأعاٌ١ة تاذثاع إٌضاػاخ حً فٟ . اٌذساعح ix CONTENT OF THE THESIS Contents Page AUTHOR DECLARATION II BIODATA OF AUTHOR III ACKNOWLEDGMENT IV ABSTRAK VI ABSTRACT VII MULAKHKHASAL-BAHTH VIII CONTENT PAGE IX LIST OF TABLES XII GLOSSARY XIII LIST OF STATUTES XV LIST OF APPENDICS XVI ABBREVIATION XII CHAPTER 1: INTRODUCTION 01 1.1. Background of the Study 01 1.2. Statements of the Problem 06 1.3. Research Questions 09 1.4. Objectives of the study 09 1.5. Significance of the Study 09 1.6. Literature Review 11 1.6.1. Quranic Approach to Dispute Resolution 11 1.6.2. Rural Dispute Resolution in Bangladesh : A Historical Background 16 1.6.3. Contemporary Rural Dispute Resolution Institutions 1.6.3.1. Quasi Formal & Formal Dispute Resolution Institutions 18 1.6.3.2. Informal Dispute Resolution Institutions 22 1.6.3.3. Traditional Shalish 1.7. Research Methodology 24 1.7.1. Data Collection 26 1.7.2. Data Analysis 28 1.7.3. Research Design 28 1.8. Limitation of the study 29 CHAPTER 2: THE QURANIC APPROACH TO DISPUTE RESOLUTION 30 2.1. Defining Quranic Approach 31 2.2. Need for Quranic Revelation in Ensuring Justice 32 2.3. Justice in the Quran and Administration of Justice 33 2.4. Foundation of Quranic Dispute Resolution System 36 2.5. Spirit and Objectives of Quranic Approach to Dispute Resolution 38 2.6. Qualification of an Independent Neutral Third Party (Shalishkars) 39 2.7. Dealing Cases of both Civil and Criminal Nature under Sulh 41 2.7.1. Understanding a case of Civil or Criminal in nature 41 2.7.2. Crimes and Types of punishment 42 2.7.3. Dealing Criminal Cases under Sulh 44 2.7.4. Sulh in Civil Cases 50 x 2.8. Development and operation of the System 56 2.8.1. Stages of Development 56 2.8.2. Processes of Dispute Resolution in Islam 57 Summary 74 CHAPTER 3: CONTEMPORARY RURAL DISPUTE RESOLUTION SYSTEM IN BANGLADESH 77 3.1. Historical Background of the Rural Dispute Resolution System 78 3.1.1. Hindu Regime (Prior to 1100 C. E.) 78 3.1.2. Muslim Period (1100 to 1600 C. E.) 79 3.1.3. British Period (1600 to 1947 C. E.) 80 3.1.4. Post Independence Period (1947 C. E. Onwards) 81 3.2. The Structure of Judicial and Administrative System in Bangladesh 83 3.2.1. The Structure of Judiciary 85 3.2.2. Political & Administrative Structure of Bangladesh 88 3.3. Structure and Operations of Rural Dispute Resolution Systems 91 3.3.1. State- led Rural Dispute Resolution Systems 92 3.3.1.1. Village Court: Its Structure and Functions 93 3.3.1.2. Arbitration Council 101 3.3.2. Non-State- led Rural Dispute Resolution System 108 3.3.2.1. Traditional Shalish 109 3.3.2.2. NGO-Led Shalish 110 Summary 115 CHAPTER 4: TRADITIONAL SHALISH SYSTEM FOR RURAL DISPUTE RESOLUTION 119 4.1. Definition of Shalish 120 4.2. Historical Background of Traditional Shalish 121 4.3. Observation of operations of some Shalish events 124 4.4. Structure of Shalish 150 4.4.1. The Disputants (Applicant & Defendant) 151 4.4.2. The Shalishkars (Arbiters) 152 4.4.3. Issue/ Cause of Dispute 152 4.4.4. An agreement (sulh) 153 4.5. Operational Mechanism 154 4.5.1. Preoperational Activities 154 4.5.2. Common Operational Activities 159 4.5.3. Procedure of Criminal Case in Shalish 161 4.5.3.1. Formality of main Shalish 162 4.5.3.2. Formation of Jury Board 162 4.5.3.3. Somojuta / Bichar 163 4.5.3.4. Enforcement and Follow up 163 4.5.4. Procedure of a civil case in Shalish 164 4.6. Importance of Shalish 166 4.7. Matters covered by Shalish 168 4.8. Current State of Shalish in Bangladesh 171 Summary 174 xi CHAPTER 5: IMPORVEMENT OF SHALISH SYSTEM BASED ON THE QURANIC APPROACH AND BANGLADESHI LEGAL FRAMEWORK 175 5.1. Traditional Shalish and its backup institutions 177 5.2. Disputes of Family domain under Bangladeshi legal framework and Islamic Jurisprudence 179 5.2.1. Marriage and Dissolution of Marriage 180 5.2.1.1. Marriage and its Effect 183 5.2.1.2. Dissolution of Marriage (Divorce) 190 5.2.1.3. Accommodation of Other School of Thoughts to Resolve Some Ijtihad based Family Disputes 200 5.2.1.4. Family Dispute Resolution, Traditional Shalish and Role of Ulamas 203 5.3. Disputes of Social Domain and dealing of Shalish with them under Bangladeshi Legal Framework and Quranic Guidance 209 5.3.1. Maintaining Social Relationship is a Great Prevention to Social Disputes 213 5.3.2. Use of Sources of Islamic Shari`a in Dispute Resolution 216 5.4. Personal and Collective Quality Development of Shalishkars 218 Summary 219 CHAPTER 6: CONCLUSION AND RECOMMENDATION 221 REFERENCE 231 xii LIST OF TABLES & FIGURES Table Page Table 2.1 Important features of cases of rural d isputes addressed by VC for resolution 53 Table: 3.1 Issue of the dispute and its relationship with disputants 104 Figure 5.1 Representing matrimonial d ispute resolution based on Quranic Approach 210 xiii Glossary `Aqd When a man and a woman come to marry, a proposal on behalf of or made by one of the parties and an acceptance on behalf of or by another party creates an `aqd (marriage contract). The acceptance and proposal need to be expressed in one of the meetings at the time of hearing of acceptance and proposal; there is a need for witnesses. This includes two males or one male and two female. These people should be of sane mind and adult. Arbitration Council Arbitration Council is a dispute resolution body working in both urban and rural areas. It deals with the matters related to family disputes as per the Muslim Family Law Ordinance. Arzi The plaintiff's statement or application is called arzi dofadar The head of the gram police is called dofadar Family Shalish Family members resolving family disputes within family level is called family shalish. It hardly goes out of the family level. Fard-al-Kifayah A collective duty – an obligation which, if performed by one person suffice for the rest; as it does not have to be performed essentially by all. Faskh The word fask means annulment or abrogation. It comes from a root, which means the right of Qadi or judge to annul a marriage contract on the application made by the wife. It is therefore, the dissolution or recession of the contract of marriage by judicial decree. Gram-polices For a union parishad there are some guards called gram-police Hidanah Custody, the bringing up, nursing or fostering of the child and taking care of the child‘s emotional and personal affairs on a day-to-day basis is termed as Hidanah ila Vow of continuance, legally means when a husband swears that he will not have sexual intercourse with his wife and if he abstains from it for four months or more and then Talaq becomes effective. Jatia Sangsad The unicameral legislature of Bangladesh, the national assembly of the country Jobab Defendant‘s Reply accepting or denying the statement of applicant is called Jobab, an Arabic word meaning reapply Khula Literal meaning of Khula is redemption. If the mutual relationship between the husband and wife is not good the wife may seek a Khula divorce by relinquishing her claim to the dower lian It is a mode of dissolution of marriage, which signifies testimonies confirmed by oath, on the part of a husband and a wife in case of the former levels adultery charges against the latter xiv Mahr Dower - a mandatory bridal gift from the bridegroom to the bride Moholladar Gram-police are called mholladar also Mubaraat The word Mubara’a indicates the freeing of each other (from the marital tie) by mutual agreement. It is a mode of mutual release or discharge, which leaves each party without any claim upon the other. Nafaqah Maintenance includes food, clothing and lodging and that is compulsory on husband NGO-Shalish NGO-shalish is a non-state rural informal dispute resolution institution. A number of legal aid and human rights-based NGOs of the country are working in this field. Usually the trained up, knowledgeable and experienced people conduct shalish in the NGO-led shalish system Panchayat The term ―panchayat‖ implies an assembly of five or more persons. It still exists all over Bangladesh in the form of panchayat or samaj. Panchayat or samaj is nowadays is the rural community consisting of heads of the families residing in an area sharing a common interest. Samaj The samaj is a traditional association of people having jurisdiction over a certain area within a village community. It is used with panchayat interchangeably. Secretariat The apex organization of the national administration of Bangladesh Shaliskars Arbitrators Talaq Divorce in general Talaq-e-tafweed The power to divorce delegated to the wife herself or to a third person is called Tafweed and the divorce where that power is used is called talaqe-tafweed. The Supreme Court The highest judicial institution of Bangladesh, which is formed with two divisions, namely, the Appellate Division and the High Court Division Traditional-Shalish Traditional Shalish refers to a community/panchayat/samaj-based informal dispute resolution system. Union Parishad It is the Lower level administrative unit of field administration of Bangladesh. Union is a territorial limit whilst its administrative body is called the Union Parishad. Local Government (Union Parishads) Act, 2009 is the basic statute Village Court State-led rural dispute resolution institution. Village Court is not a part of the regular judiciary. However, it has statutory law and a connection with formal civil and criminal courts. Wilayah Guardianship (wilayah) means the power to effect legal transactions and contracts with responsibility for the legal consequences. Guardians are individuals that have legal authority to care for another person. The individual being cared for is called a ward. Legal guardians must take care of their ward‘s xv personal and property interests. Zihar Zihar signifies the act of a husband comparing his wife to any of his female relations with whom the marriage is prohibited on account of consanguinity or fosterage. Zihar by itself does not dissolve the marriage, but the wife becomes unlawful to the husband without expiation. Nasihah It means to give sincere advice, counseling, guidance, faithfulness and loyality, exhortation, consultation, friendly admonition and reminder. Al- Nasihah is derived from the Hadith ―Religion is an advice‖ xvi List of Statutes Act /Ordinance Year The Evidence Act, 1872 1872 The Majority Act of 1875 1875 The Guardians and Wards Act 1890 1890 The Code of Criminal Procedure, 1898 1898 The Code of Civil Procedure, 1908 1908 The Bengal Village Self Government Act, 1919 1919 The Children (Pledging of Labor) Act of 1933 1933 The Muslim Personal Law (Shari’at) Application Act 1937 1937 The Dissolution of Muslim Marriages Act 1939 1939 The Muslim Family Laws Ordinance, 1961 1961 The Muslim Marriage and Divorced Registration Act 1974 1974 The Children Act of 1974 1974 The Village Courts Rules, 1976 1976 The Village Courts Ordinance, 1976 1976 The Local Government Ordinance, 1976 1976 The Family Court Ordinance, 1985 1985 The Village Court Act, 2006 2006 The Local Government (Union Parishads) Act, 2009 2009 The Child Marriage Restraint Act, 2017 2017 xvii LIST OF APPENDICES Appendix 01 Examples of Case summary of selected rural disputes in different areas in Bangladesh Appendix 02 Ayat, Hadits and Hikayat Appendix 03 Interview Guide xviii LIST OF ABBREVIATIONS a2i Access to Information AC Arbitration Council ADR Alternative Dispute Resolution ASK Ain o Salish Kendra AVCB Activating Village Court BLAST Bangladesh Legal Service Trust BRAC Bangladesh Rural Advancement Committee CUSO the Canadian University Services Organization ESDO Eco Social Development Organization GSS Gano Sahajjo Sangstha HRLE Human Rights and Legal Education LAC Legal Aid Clinic (Sunday Clinic) MLAA Madaripur Legal Aid Association MMM Madaripur Model of Mediation NGO Non Government Organization NK Nijera Kori NLASO National Legal Aid Services Organization NU Nagorik Uddyog SAAS Salla Allahu Alaihi wa Sallam SDO The Sub-Divisional Officer UP Union Parishad VC Village Court