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3. The wife is entitled to full material maintenance by her husband, and he has the right to demand complete obedience from his wife, according to Shariah. The right to work, to have business and earn money is granted both to husband and wife, provided that they perform their obligations to each other. The right of woman to own property, the property received as a gift and all that she has earned, does not contradict the right of her husband to demand full obedience from his wife according to Shariah; it also does not contradict the wife’s right to the full maintenance by her husband. 4. In the event of termination of the marriage, the wife is entitled to material maintenance in the home of her husband until the end of “idda” (Arabic: a waiting period of three menstrual cycles after “talaq”, which ends with the beginning of the fourth cycle, taking into account that “talaq” is not valid during the menstrual cycles. It is also applied in the funeral-waiting period after the death of her husband for a period of 4 months and 10 days). 5. The wife has the right to retain her maiden name and not to take her husband’s name. 6 The wife has the right to require her husband to pay for her education, if it was previously stipulated in their marriage contract. 7. A woman has the right to inherit from her husband and all relatives of first and second degrees of kinship on her side. 8. A man is granted the right to have up to four wives, but that does not restrict the rights of any of his wives. The judge may grant permission for second and subsequent marriages only on certain conditions, which practically make it difficult for subsequent marriages for an orthodox Muslim [1, p. 7]. 9. And here is the most interesting. According to the opinions of the Muslim law school of al-Shafii and the most recent Muslim scholars, woman is not obliged even to work at hom: laundry, cleaning and cooking. This is a voluntary service of the wife. If she does not agree to do this work, her husband should hire a servant. Conclusion It becomes clear from the above-mentioned that Islam does not restrict the activities of a woman, limiting her role only to cooking, cleaning and other household work. Islam encourages her to spiritual, educational and creative growth, her demonstration of enthusiasm in public and political life. But Islam requires this compliance with a delicate condition: granting a woman the right to participate actively in social, cultural, political and economic life, Islam does not turn her into a manlike brutal creature. Therefore, when it comes to the social status of woman in Islam and her rights, the following phrase comes to mind: “One’s human rights end where another’s rights begin.” It raises the question: how can we determine where the rights end and begin? From the perspective of Islam, rights are determined by performance of duties, and the duties are determined by natural capabilities (cumulative sense of the Koranic conclusion; Bakkarat: 286), both in basic capacities and their variants. In other words, these rights are fully consistent with the duties according to quantitative, qualitative and even temporal criteria, and all that is based on natural capabilities of man and woman, both in basic capacities and their variants [5]. This approach is determined by the fact that Islam considers life in all its completeness and diversity, not excluding any its aspect with regard to women. From the 142
standpoint of such an approach, one can better understand the development prospects of Islamic law and the importance of women’s role in society. In connection with what was previously said, it seems appropriate to suggest for consideration, and, perhaps, even as a solution of this problem, the methodology of Islamic law that takes into account the capacities of men and women and their variants, which yields a real outcome. Righteous woman is that real outcome, which the Prophet refers to in his Sunna: ‘’All of this world is a utility and the best utility is a righteous wife’’ [6]. References 1. Abdulkerimova A.M. Poligamia v Mirovyh Religiyah i Ee kanonizatsia v Islame. [Poligamy in the World Religions and Its Canonization in Islam]. - Mahachkala, 2006. 2. Zolotogorov V.G. Enciclopedicheskii Slovar po Ekonomike [Encyclopedic Dictionary in Economics]. – Minsk, 1997. 3. Muradilov D. Kyz Ala Kachuu Saltpy je Kylmyshpy? [Is Bride Kidnapping a Custom or a Crime?]//’’Ak Bagysh’’ journal. – № 6. 4. Muradilov D. Filosofia Hijaba [Hijab’s Philosophy]. – www.eastime.ru 5. Muradilov D. Konkurentsia Mujchiny i Jenshiny [Competition between Man and Woman]. - www.eastime.ru 6. «Aile düzeni», Kemal Yılmaz, Kübra Yılmaz, İhlas Yayınevi, Hakikat Kitap Evi,: 1c. 18-19s. İst.: 2006. 7. http://www.harunyahya.ru/article_islam_yukselis.html 8. http://www.liveinternet.ru/community/gender_vs_sex/post52746848 ,85-87 105-112 ص قشمد يف 1999 عبط ‏”يبرعلا قرشلا يف ةملسملا ةأرملا تالكشم“‏ قيدصلا رمع ‏.د .9 143
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Social Research Center American Uni
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The Social Research Center (SRC) at
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What needs to be studied is whether
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policy, but on the politics of loya
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them set up with the sole aim of ac
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has been made. As democratization i
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For a country where the main active
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seemingly happen to form regionally
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• Support the development of self
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synonymous with civil society. Thes
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and to the fact that it is popularl
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in a politically-advanced society w
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Galina Plakhotnikova, Aida Kurbanov
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For such individuals, personal sati
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to focus on donors’ priorities, w
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Sheradil Baktygulov, Independent Ex
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By having good knowledge and unders
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In this context, the Kyrgyz state v
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6. Produce a training program for g
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among decision-makers and in genera
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200. This means that about USD 20 m
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New Middle Classes Classes are anta
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References and Sources 1. Bates R.
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There were attempts to build the pa
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Kyrgyzstan, they did not have a cle
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impossible. Even though the Moldova
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Summing up, it should be emphasized
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24. Romedi Arkvint’s Speech//Kiev
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- national programs and projects; -
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awareness of implementation of thes
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also tried to participate in develo
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and its regional programs, to devel
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development in both urban and rural
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the participants of public hearings
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Social Development as the spokesper
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Nookatbek Idrisov, Director of the
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membership fees, donations, grants)
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and (2) the Law on Charity doesn’
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6. To change numbering of items in
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its founders, members, participants
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and property at its balance-sheet v
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Kanykey Jailobaeva, PhD Candidate a
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NGOs to involve the government and
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over the implementation of its init
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His advice on the legislative basis
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Page 97 and 98: Some believe and argue that Kyrgyz
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Page 111 and 112: emittances for granted at the backb
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Page 117 and 118: Simplifying the process of getting
Page 119 and 120: Nurdin Tynaev, Director of the Publ
Page 121 and 122: Federation”, which requires migra
Page 123 and 124: Recommendations • Improve the imm
Page 125 and 126: In Kyrgyzstan, there are the Spirit
Page 127 and 128: Following are some examples of mode
Page 129 and 130: Timur Kozukulov, Senior lecturer, r
Page 131 and 132: 2. These problems are also typical
Page 133 and 134: Shakhnoza Madaeva, Candidate of phi
Page 135 and 136: women). About 50 percent of student
Page 137 and 138: 3. International institutions and i
Page 139 and 140: present this image of woman as an i
Page 141: you from a single person created of
Page 145 and 146: Types and scale of judicial corrupt
Page 147 and 148: The evidence demonstrates that the
Page 149 and 150: other indirect features of judicial
Page 151 and 152: albeit very unlikely. However, many
Page 153 and 154: Many factors contribute to this cor
Page 155 and 156: also collapsed, and the academic co
Page 157 and 158: To university students: 1. To chang
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Page 161 and 162: authority to levy tax backlogs with
Page 163 and 164: Kubanychbek Omuraliev, Independent
Page 165 and 166: On the subject of barriers, it is a
Page 167 and 168: and other similar is ten times grea
Page 169 and 170: participation in economic activitie
Page 171 and 172: • adopt laws that recognize and p
Page 173 and 174: Emil Nasritdinov. Discrimination of
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