Ius in Bello under Islamic International Law
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In 1966, Judge Jessup of the International Court of Justice pointed out that the appearance of an English translation of the teaching on the ‘Islamic law of nations’ of an eighth-century Islamic jurist (Shaybānī) is particularly timely and of so much interest because of the debate over the question whether the international law, of which Hugo Grotius is often called the father, is so completely Western-European in inspiration and outlook as to make it unsuitable for universal application in the context of a much wider and more varied international community of States. However, there has been little analysis of the role of Islam in shaping the modern European law of war and its progeny, international humanitarian law. This article argues that there is a room for the contribution of the Islamic civilisation within international humanitarian law and a conversation between different civilisations is needed in developing and applying international humanitarian law norms.
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3)
Philip C. Jessup, ‘Foreword’, in The Islamic Law of Nations: Shaybānī’s Siyar (John Hopkins, Baltimore, Maryland, 1966), Majid Khadduri trans., p. vii; Marcel A. Boisard, ‘On the Probable Influence of Islam on Western Public and International Law’, 11 International Journal of Middle East Studies (1980) 429-450, pp. 447-8: “It suffices to emphasize that Grotious, the founder of ‘public international law,’ lived in the seventeenth century, whereas Shaybani, who wrote a treatise at least as complete and systematic, taking into account the generally casuistical presentation of Muslim law, died at the beginning of the ninth!”; Christopher G. Weeramantry, Islamic Jurisprudence: An International Perspective (Macmillan, Houndmills, 1988) pp. 149-158 (emphasising the influence of Islamic doctrine on the writings of Hugo Grotius on the law of combat).
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9)
Jessup, supra note 1.
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15)
Schacht, supra note 12, p. 2.
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24)
Mahmassani, supra note 16, p. 223.
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30)
Mahmassani, supra note 16, pp. 223-224.
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32)
Hallaq, supra note 25, p. 156.
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43)
Bassiouni, supra note 33.
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46)
Peters, supra note 35, p. 124.
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50)
Mahmassani, supra note 16, pp. 228-231.
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54)
Hamidullah, supra note 51, p. 3.
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56)
Al Ghunaimi, supra note 49, p. 96.
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58)
Al Ghunaimi, supra note 49, p. 91.
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60)
Al Ghunaimi, supra note 49, p. 192.
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61)
Khadduri, supra note 55, p. 45.
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63)
Khadduri, supra note 55, pp. 43-44.
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66)
Bassiouni, supra note 33, 58-59.
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72)
Mahmassani, supra note 16, pp. 277-279 (describing war as “the natural primitive manifestation of the passion for revenge and collective retaliation”).
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79)
Algase, supra note 77.
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80)
Mahmassani, supra note 16, p. 303.
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85)
Mahmassani, supra note 16, 303. See also Bosnia and Herzegovina, Instructions to the Muslim Fighter, 1993, para. c (stating that “Islam… forbids the torture and brutalization of prisoners of war”), as cited in Jean-Marie Henckaerts and Louise Doswald-Beck, supra note 84, p. 2113.
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86)
Malekian, supra note 83, pp. 63-160.
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91)
Hamidullah, supra note 51, pp. 204-207 and 223-228.
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97)
Mahmassani, supra note 16, pp. 302-303.
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100)
Khadduri, supra note 3. See also Yamani, supra note 96, pp. 189-215.
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102)
Hamidullah, supra note 51, pp. 253-256 and 204-233.
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104)
Abou-El-Wafa, supra note 73, pp. 263-278. See also Hamidullah, supra note 51, pp. 253-256 and 204-233.
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105)
Khadduri, supra note 55, p. 104. See also Abdulrahman M. Alsumaih, ‘The Sunni Concept of Jihad’, in Classical Fiqh and Modern Islamic Thought, Ph.D Thesis, University of Newcastle upon Tyne, 1998, p. 118.
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108)
Saqr, Al-Alaqat Al-Dawliyyah, p. 48, cited in Hamidullah, supra note 51, pp. 253-256 and 204-233. See also Dayem and Ayub, supra note 99, 67-120.
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109)
Saqr, Al-Alaqat Al-Dawliyyah, p. 48, cited in Hamidullah, supra note 51, pp. 253-256 and 204-233.
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116)
Hamidullah, supra note 51, p. 419. See also, Yamani, supra note 96, pp. 189-215.
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117)
Al-Dawoody, supra note 87, p. 116. See also Dayem and Ayub, supra note 99, pp. 67-120.
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128)
Dayem and Ayub, supra note 99, pp. 67-120. See also Yamani, supra note 96, pp. 189-215.
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130)
Dayem and Ayub, supra note 99, pp. 67-120. See also Shmuel Bar, Warrant for Terror: Fatwas of Radical Islam and the Duty of Jihad (Rowman and Littlefield, Lanham, 2006), p. 72.
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134)
Dayem and Ayub, supra note 99, pp. 67-120.
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139)
Cairo Declaration (1990), supra note 78, Article 3(b).
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140)
Mahmassani, supra note 16, pp. 309-310.
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142)
Report on Practice of Algeria (1997), as cited in Henkaerts and Doswald-Beck (eds.), supra note 84, p. 1101; Bahrain, Statement before the UN Security Council, UN Doc. S/PV.2960, 27 November 1990, pp. 21-23.
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143)
Khadduri, supra note 55, pp. 102-107. See also, Yamani, supra note 96, pp. 189-215.
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148)
Khadduri, supra note 55, p. 103. State practice supports this view. See, for instance, the Report on the Practice of Jordan (1997), as cited in Henkaerts and Doswald-Beck (eds.), supra note 84, p. 166.
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150)
Dayem and Ayub, supra note 99, pp. 67-120. See also Yamani, supra note 96, pp. 189-215.
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151)
Bedjaoui, supra note 129, p. 289.
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152)
Report on the Practice of Jordan (1997), as cited in Henkaerts and Doswald-Beck (eds.), supra note 84, p. 763 (stating that Jordan has always respected and protected against any violations the principle of inviolability of places of worship); Saudi Arabia, Statement at the CDDH, Official Records, Vol. VII, CDDH/SR.51, 3 June 1977, p. 123 (stating that in Islamic societies the sole purpose of war is to repel aggressors without exposing the environment to danger).
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153)
Dayem and Ayub, supra note 99, pp. 67-120.
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155)
Malekian, supra note 83, pp. 126-132.
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156)
Mahmassani, supra note 16, pp. 250-263.
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159)
Report of Practice of Iran, 1997, as cited in Henkaerts and Doswald-Beck (eds.), supra note 84, p. 1992.
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160)
Mahmassani, supra note 16, p. 255.
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161)
Malekian, supra note 83, pp. 109-113. See also Yamani, supra note 96, pp. 189-215.
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164)
Khadduri, supra note 55, pp. 169.
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167)
Mahmassani, supra note 16, p. 306.
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176)
Salaymeh, supra note 174, pp. 521-544, 530. See also Yamani, supra note 96, pp. 189-215.
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177)
Murphy and El-Zeidy, supra note 174, pp. 641-647.
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181)
Al-Mubarak, supra note 180, pp. 202-204.
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183)
Hamidullah, supra note 51, p. 215. See Saleem Marsoof, ‘Islam and International Humanitarian Law’, 15 Sri Lanka Journal of International Law (2003) 23-28, p. 25; Weeramantry, supra note 3, p. 125; Al-Mubarak, supra note 180, pp. 205-207.
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Hamidullah, supra note 51, p. 215. See Marsoof, supra note 183, p. 25; Weeramantry, supra note 3, p. 125; Al-Mubarak, supra note 180, pp. 205-207.
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187)
Hamidullah, supra note 51, p. 215; Weeramantry, supra note 3, p. 135; Troy S. Thomas, ‘Prisoners of War in Islam: A Legal Inquiry’ 87 The Muslim World (1997) 44-53, p. 50.
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See Khadduri, supra note 3, pp. 94-101. See also Elbakry, supra note 133, p. 312; Dayem and Ayub, supra note 99, pp. 67-120.
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192)
Malekian, supra note 83, pp. 70-73, 135-147. See also Hamidullah, supra note 51, pp. 411-424.
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198)
Report on the Practice of Iran (1997), Chapter 5.1, as cited in Jean-Marie Henckaerts and Louise Doswald-Beck (eds.), supra note 84, p. 2611.
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199)
Abou-El-Wafa, supra note 73, pp. 269-270.
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203)
Hamidullah, supra note 51, p. 164. See generally Bennoune, ‘As-Salāmū ‘Alaykum?’, supra note 98, pp. 605-643; Abu Nimer, supra note 89, pp. 217-265. See also Ahmad, supra note 89, pp. 157-172.
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211)
Bennoune, supra note 98, pp. 605-643.
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214)
Hamidullah, supra note 51, pp. 204-207 and 223-228.
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219)
Hamidullah, supra note 51, pp. 204-207 and 223-228.
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220)
Abou-El-Wafa, supra note 73, pp. 263-278.
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222)
Hamidullah, supra note 51, pp. 253-256 and 204-233.
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223)
Elahi, supra note 92, p. 271.
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225)
Khadduri, supra note 55, pp. 165; Rudolph Peters, Islam and Colonialism: The Doctrine of Jihad in Modern History (Mouton, The Hague, 1979), p. 130.
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226)
Khadduri, supra note 55, p. 54.
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228)
Elahi, supra note 92, pp. 259-280.
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230)
Bedjaoui, supra note 5, p. 294.
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Ius in Bello under Islamic International Law
In: International Criminal Law ReviewSearch for other papers by Mohamed Elewa Badar in
Current site
Google Scholar
PubMed
In 1966, Judge Jessup of the International Court of Justice pointed out that the appearance of an English translation of the teaching on the ‘Islamic law of nations’ of an eighth-century Islamic jurist (Shaybānī) is particularly timely and of so much interest because of the debate over the question whether the international law, of which Hugo Grotius is often called the father, is so completely Western-European in inspiration and outlook as to make it unsuitable for universal application in the context of a much wider and more varied international community of States. However, there has been little analysis of the role of Islam in shaping the modern European law of war and its progeny, international humanitarian law. This article argues that there is a room for the contribution of the Islamic civilisation within international humanitarian law and a conversation between different civilisations is needed in developing and applying international humanitarian law norms.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 2146 | 139 | 11 |
| Full Text Views | 157 | 9 | 0 |
| PDF Views & Downloads | 201 | 21 | 0 |
