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His daily life would be a long list of transgressions; his prayers, pilgrimages, food and clothing would, in the religious sense, become unlawful.

Thus it is clear that the pattern of laws of marriage, divorce and inheritance cannot be changed.

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Our Shi’a Ithna-’Ashari Sha’riah is not based upon "Ra'i" (Opinion) or "Qiyas" (Analogy).

It is based wholly on the Qur'an and the traditions of the Holy Prophet and our Twelve Imams.

Otherwise, this would constitute a direct interference in our religion.

Regarding the rights of a woman in Muslim Law we wish to submit that: In our school of Law, a woman has such rights, privileges and safeguards for the past fourteen centuries, most of which were unimaginable in non-Islamic societies up to the last century and some of which are ahead of the so called modern time.

Ithna-’Ashari school of Islamic Laws is a well-knit entity.

We cannot change or amend one or two aspects of it without destroying the whole fabric:' For example marriage and divorce rules have direct bearing on legitimacy of a child; on virtue or sin of togetherness of the man and the woman; on their mutual right of inheritance and that of the child; apart from other social and legal implications.

Islam, according to Shi’a school, has given a woman right to contract herself in marriage if she is adult and discreet. A Muslim woman owns her property even after marriage and a husband cannot interfere with it.

She can sue her husband, can give evidence against him.

The woman gets the 'Mahr' (it is not the 'bridge-price which is foreign to Islamic thinking) which goes from husband to wife.

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