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Ikhtilaf Malik wa 'l-Shafi'i, K. al-'Itq, “Bab ma ja'a fi 'l- sadaq,” 7:376. For a similar use of the term mutaba©i®an, see Q. 2:282. On strict and metaphorical interpretations of this term, see Ahmad, Structural Interrela- tions, 119–120.Body: literally, neck (raqaba), but metonymically, ownership of her entire body. See Al-Umm, K. Ikhtilaf al-®Iraqiyayn. As for the extent to which one can see this language as conscious reliance on physicality, vs. the extent to which it has lost the ability to immediately bring those connotations to mind for its users, see Glancy’s discussion of soma (body) in Slavery in Early Christian- ity, 11.Mudawwana, K. al-Nikah I, “Ma ja'a fi nikah al-shighar,” 2:153; Mu- watta© Shaybani, K. al-Nikah, “Bab nikah al-shighar,” 179. Shighar differs from other situations where a specified dower is invalid; it also differs from situa- tions where the dower is left unspecified.Richard Antoun mentions “sister-exchange marriages” briefly in a useful discussion of “the accommodation of tradition”

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