The Prospective Contributions of the Med-Arb Model in Islamic Family Law to Family Mediation in Turkey
This article argues that the med-arb model, combining mediation and arbitration, which has been applied in the cultural hinterland where Turkey has been rooted for centuries will make significant contributions to family mediation in Turkey that will be put into practice in the near future. The current model being prepared is modelled on the western-style of family mediation. The model which was implemented in the west in the 1970s known as “divorce-mediation” is essentially aimed at facilitating the divorce process and reducing the burden on the judiciary. Whereas in Turkey the family structure has been formed in accordance with Islamic family law norms that recognize the preservation of family unity as the most fundamental principle. Therefore, this article proposes the med-arb model of Islamic family law which is present in the memory of Turkey’s history and is practiced in many Muslim-majority and Muslim-minority countries today should be considered. In addition to being more suitable for the family structure in Turkey, this model also suggests it would be much more effective in the fight against the recent significant increase in the divorce rates in Turkey. Islamic law, in addition to its judicial dimension has a religious character that includes other-worldly sanctions which will most probably be much more effective in solving the problems encountered within the family institution that has a closed private space. This study frames its investigation under three titles after an introductory chapter, which presents a literature review and the importance of the subject. The first chapter provides the historical outline of family mediation and conceptual framework. The second part delves into the specifics of the application of med-arb in Islamic Family Law. The third part discusses the integration of sulh-based medarb in Islamic Family Law into the application of contemporary family mediation.
Islam Aile Hukukundaki Arabulucu-Hakemlik Uygulamasının Türkiye’de Aile Arabuluculuğuna Muhtemel Katkıları
Bu makale Türkiye’de yakın gelecekte uygulamaya konması beklenen aile arabuluculuğu kurumu için Türkiye’nin içinde bulunduğu kültürel coğrafyada yüzyılları aşkın bir tecrübeye dayalı olarak uygulanmış aile arabulucu-hakemliğinin önemli katkılar sunacağını iddia etmektedir. Mevcut tasarı batı tarzı aile arabuluculuğunu model almaktadır. Batıda 1970’lerden itibaren uygulanan bu model esasında boşanma davalarının oluşturduğu yargı yükünü azaltarak boşanma sürecini kolaylaştırmayı amaçlayan “boşanma arabuluculuğudur.” Hâlbuki Türkiye’deki aile yapısı aile birliğini muhafaza etmeyi en temel ilke olarak kabul eden İslam Aile Hukuku kodlarına uygun bir biçimde oluşmuştur. Bu nedenle bu makale aile arabuluculuğunda gerek Türkiye’nin tarihsel hafızasında gerekse bugün pek çok İslam ülkesinde uygulaması var olan İslam aile hukukunda gelişmiş arabulucu-hakemlik kurumunun dikkate alınmasını önerir. Bu modelin Türkiye aile yapısına daha uygun olmasının yanı sıra önemli bir problem olarak karşımıza çıkan boşanma ivmesindeki yükselmeyle mücadelede de çok daha etkin olacağını öne sürer. Zira İslam hukukunun yargısal boyutunun yanında uhrevî yaptırımı içeren diyanî bir vasfa da sahip olması kamuya kapalı mahrem alana sahip aile kurumu içinde karşılaşılan problemlerin çözümünde çok daha etkin olmasını sağlamaktadır. Bu araştırma konunun önemi ve literatür değerlendirmesini içeren giriş bölümü sonrasında üç başlık altında inceleme yapmaktadır. Birinci bölümde aile arabuluculuğunun tarihsel gelişimi ve kavramsal çerçevesi ele alınmış; ikinci bölüm İslam hukukunda aile arabuluculuğu-hakemliğinin mahiyetini incelemiş; üçüncü bölüm ise İslam Aile Hukukunda sulh temelli arabulucu-hakemlik uygulamasının çağdaş aile arabuluculuğu uygulamasına eklemlenmesi konusuna ayrılmıştır.
This article investigates the med-arb model of Islamic Family Law as an alternative dispute resolution model and argues that this model should be integrated within the family mediation in Turkey that will be put into practice soon. This investigation is framed under three titles after an introductory chapter, which presents a literature review and the importance of the subject. The first part provides the historical outline of family mediation and conceptual framework. The second part delves into the specifics of the application of med-arb in Islamic Family Law. The third part discusses the integration of sulh-based med-arb in Islamic Family Law into the application of contemporary family mediation.
The Quran, as the first and foremost source of Islamic law, has more detailed verses on family law issues than on any other field of law. The entire arbitration system in Islamic law discussed in different fiqh manuals goes back to a verse (4:35) indicating that a combination of mediation and arbitration should be used when there is a serious conflict (shiqāq) between the couple. According to the verse, one arbitrator from the woman’s family and one from the man’s family should come together and look for a possible reconciliation first. If the two parties have a sincere demand for a reunion, it is stated in the verse that Allah will combine them together. It is implied, though, in the verse that if there is no possibility for reunion the arbitrators will have a role in the separation process. Based on what is mentioned in the verse, the different schools of law understood the process of arbitration diversely especially on the need for extending authority for separation to the arbitrators by the couple. However, they all agreed that the main and first duty of the arbitrators is to exhort for a possible reconciliation in order to perpetuate the marriage.
I argue that this two-phased mediational process would be much more effective in Turkey for the following reasons. First, statistical research has demonstrated that almost all marriages in Turkey are contracted according to Islamic law in addition to civil law. Second, despite not taking Islamic law into account in the law-making process at the state level, the vast majority of people in Turkey, as affirmed in a large research activity conducted in 2014, continue to look for religious norms, values, and solutions for their marital needs and disputes informally. Third, this model has been applied among Muslim people in different parts of the world as well as in Turkey, outside of the judiciary successfully and hence, it has a long history supporting its applicability as an alternative dispute resolution model in family disputes in Turkey. Fourth, the second phase of this model, the arbitrational phase, helps to achieve a satisfying result for both parties more easily during the first phase, the mediation phase, due to the fact that they do not want to seem the uncompromising party in the eyes of the mediator who will probably become the arbitrator for this dispute. Fifth, Islamic law having otherworldly sanctions and the diyānī dimension would be much more effective for certain family practices which usually stand out of state control and regulations but are important sources of family disputes. Islamic values and norms can reach the conscience of believers and expediate the problem-solving process.
Based on these arguments this study makes the following suggestions. First, due to its distinct characteristic from other types of mediation, family mediation must be drafted in a separate law independent from the existing law with nr. 6325 on mediation in general. Second, family mediation law should not be designed just as “divorce mediation”, it should rely on sulh-based social practices rooted in historical experiences. Third, taking the high demand on solving family problems through religious norms into account, the most reasonable option is to integrate the Islamic legal application of med-arb into family mediation. Existing applications in secular countries which allow religious laws play a vital role in family mediation and arbitration demonstrate that this will not necessarily be in contradiction to the secular character of the state. Also, allowing to appeal the arbitrational decision to the family court under certain conditions indicates that this application does not lead to plural laws. Finally, in order to realize these suggestions, graduates of the department of theology and specialists in the family and religious guidance offices within the presidency of religious affairs must be allowed to be mediator-arbitrators after taking the proper training and passing the required exam.
