When Jurisprudence Becomes Law: How Italian Colonial Judges in Libya Turned Islamic Law and Customary Practice into Binding Legal Precedent

2012 ◽  
Vol 55 (4-5) ◽  
pp. 746-770 ◽  
Author(s):  
Claudia Gazzini

Abstract This paper considers the way in which Italian authorities introduced jurisprudence of the Court of Appeals as a source of law in Libya from 1911 to 1943. Aimed at resolving the tensions that resulted from the interplay between local customs, Islamic law, and the Italian legal codes, such a recourse to jurisprudence was a clear departure from Italy’s own code-based legal system. This judicial innovation was also a change from the practices introduced in British and French colonies, where the codification of a hybrid European-local law had become the norm. Divided into three parts—jurisprudence as source of law in Italy, its uses in the colonies, and jurisprudence in practice (through the analysis of the sentences on shuf ʿa, the customary right of pre-emption)—this article illustrates Italian jurisprudential law in Libya as an example of the theoretical problems and practical advantages of legal pluralism in a colonial context. Cet article examine comment les autorités italiennes ont introduit la jurisprudence émanant de la Cour d’appel en tant que source de droit en Libye de 1911 à 1943. Destiné à résoudre les tensions qui ont résulté de l’interaction entre les coutumes locales, le droit islamique et les codes juridiques italiennes, un tel recours à la jurisprudence était clairement une rupture avec le système basé sur les codes juridiques en usage en Italie. Cette innovation judiciaire était également différente des pratiques introduites dans les colonies britanniques et française, où la codification d’un hybride euro-locale était devenue la norme. Divisé en trois parties—la jurisprudence comme source de droit en Italie, ses utilisations dans les colonies, et la jurisprudence dans la pratique (à travers l’analyse des décisions sur le shuf ʿa, droit coutumier de préemption)—cet article illustre le droit jurisprudentiel italien en Libye comme un exemple des problèmes théoriques et des avantages pratiques du pluralisme juridique dans un contexte colonial.

2012 ◽  
Vol 55 (4-5) ◽  
pp. 637-663 ◽  
Author(s):  
Paolo Sartori ◽  
Ido Shahar

Abstract This essay aims to provide some analytical foundations for the study of legal pluralism in Muslim-majority colonies. Specifically, we contend that the incorporation of Islamic law into the colonial legal systems should be distinguished from the process of integration and codification of oral customs. As Islamic law constitutes a well-established legal system, based on written traditions and on elaborate institutions of learning and adjudication, its incorporation into the colonial legal system carried with it a number of implications. These are discussed, as are the tripartite relations that often emerge in Muslim-majority colonies between statutory laws, Islamic, and customary laws (ʿādat, ʿurf). The final section of the essay aims to present the articles included in this special issue and to place them within this broad context. Le présent article vise à établir des fondements théoriques à l’étude du pluralisme juridique dans les colonies à majorité musulmane. Il insiste en particulier sur la nécessité qu’il y a à distinguer l’incorporation de la loi islamique aux systèmes juridiques coloniaux, du processus d’intégration et de codification du droit coutumier non écrit. La loi islamique constitue un système bien établi, fondé sur des traditions écrites et pourvu d’institutions de formation et d’exercice complexes. Son incorporation au sein du système juridique colonial a entraîné un certain nombre de conséquences spécifiques, qui sont analysées ici. Une attention particulière est en outre accordée aux relations triangulaires qui se font jour entre loi statutaire, loi islamique et droit coutumier (ʿādat, ʿurf) dans les colonies à majorité musulmane. Enfin, la dernière partie est consacrée à la présentation des articles réunis dans le numéro spécial dédié à ces enjeux.


Author(s):  
Ayang Utriza Yakin

This article discusses the inscription found in Terengganu, which originated in the early XIV Century. The inscription documents the laws implemented by the rulers of the time. These texts reveal that the laws of this time came from two sources: Islamic law and customary (adat) law. In other words, the inscription indicates that legal pluralism was already in existence by the 14th Century. Adat law was the principle legal system in place, playing an important role in the archipelagic society at the time. However, there was an alternative system of Islamic law (e.g. stoning as a punishment for adultery) in place for lower social classes. This finding suggests that Islamic law was already in existence in the early 14th century—much earlier than the prevailing understanding of the history of Islamic law suggests. The article contributes by providing the new transliteration from Jawi into Latin characters and the new translation from old-Malay into modern English, which are arguably more accurate than the previous work.


Author(s):  
Elham Manea

Should Islamic Law be introduced into Western legal system? At the heart of the issue is a debate on legal pluralism, which envisions a society where different laws apply to different religious groups. This paper explores question using the British case of Sharia Councils. Building on the author’s knowledge of the situation of women in Middle Eastern and Islamic countries, she undertook firsthand analysis of the Islamic Sharia councils and Muslim arbitration tribunals in various British cities. She offers a pointed critique of legal pluralism, highlighting the type of Islamic law being used and its human rights ramifications.


2008 ◽  
Vol 3 ◽  
pp. 1-26 ◽  
Author(s):  
Hasnil Basri Siregar

AbstractThe implementation of shari'ah (Islamic law) in the province of Aceh in Indonesia was the consequence of a national policy of legal pluralism, effected in 2001 when the national government decided to give a special status and wide autonomy to this region. However, certain problems have arisen. One of these is whether the Islamic courts of justice have been conferred competence to deal with Islamic criminal law and if so, which judicial institution should deal with the matter. Another is the meaning and scope of mu'amalat law (the law dealing with human relationships). It also appears that the central government has permitted shari'ah to be implemented for political reasons.


Author(s):  
Munawar Haque

Abstract  The purpose of this article is to explore the views of Sayyid Abul AÑlÉ MawdËdÊ[1] on ijtihÉd.[2] It intends to trace the origins of MawdËdÊ’s ideas within the social, cultural and political context of his time, especially the increasing influence of modernity in the Muslim world.  The study will show that MawdËdÊ’s understanding of ijtihÉd and its scope demonstrates originality.  For MawdËdÊ, ijtihÉd is the concept, the process, as well as the mechanism by which the SharÊÑah,[3] as elaborated in the Qur’Én and the Sunnah[4] is to be interpreted, developed and kept alive in line with the intellectual, political, economic, legal, technological and moral development of society.  The notion of ijtihÉd adopted by MawdËdÊ transcends the confines of Fiqh[5] (jurisprudence) and tends therefore to unleash the dormant faculties of the Muslim mind to excel in all segments of life.   [1] Sayyid Abul AÑlÉ MawdËdÊ was born on September 25, 1903 in Awrangabad, a town in the present Maharashtra state of India in a deeply religious family.  His ancestry on the paternal side is traced back to the Holy Prophet (peace be upon him).  The family had a long-standing tradition of spiritual leadership, for a number of MawdËdÊ’s ancestors were outstanding leaders of ØËfÊ Orders.  One of the luminaries among them, the one from whom he derives his family name, was KhawÉjah QuÏb al-DÊn MawdËd (d. 527 AH), a renowned leader of the ChishtÊ ØËfÊ Order. MawdËdÊ died on September 22, 1979. See Khurshid Ahmad and Zafar Ishaq Ansari, “MawlÉnÉ Sayyid Abul AÑlÉ MawdËdÊ: An Introduction to His Vision of Islam and Islamic Revival,”, in Khurshd Ahmad and Zafar Ishaq Ansari (eds.) Islamic Perspectives: Studies in Honour of MawlÉnÉ Sayyid Abul A’lÉ MawdËdÊ,  (Leicester: The Islamic Foundation,1979), 360. [2]  In Islamic legal thought, ijtihÉd is understood as the effort of the jurist to derive the law on an issue by expending all the available means of interpretation at his disposal and by taking into account all the legal proofs related to the issue.  However, its scope is not confined only to legal aspect of Muslim society.  MawdËdÊ’s concept of ijtihÉd is defined as the legislative process that makes the legal system of Islam dynamic and makes its development and evolution in the changing circumstances possible.  This results from a particular type of academic research and intellectual effort, which in the terminology of Islam is called ijtihÉd.  The purpose and object of ijtihÉd is not to replace the Divine law by man made law.  Its real object is to properly understand the Supreme law and to impart dynamism to the legal system of Islam by keeping it in conformity with the fundamental guidance of the SharÊÑah and abreast of the ever-changing conditions of the world.  See Sayyid Abul AÑlÉ MawdËdÊ, The Islamic Law and Constitution, translated and edited by Khurshid Ahmad, (Lahore: Islamic Publications Ltd, 1983), 76.[3] SharÊÑah refers to the sum total of Islamic laws and guidance, which were revealed to the Prophet MuÍammad (peace be upon him), and which are recorded in the Qur’Én as well as deducible from the Prophet’s divinely guided lifestyle (called the Sunnah). See Muhammad ShalabÊ, al-Madkhal fÊ at-TaÑ’rÊf  b alil-Fiqh al-IslÉmÊ, (Beirut: n.p., 1968),.28.[4]Sunnah is the way of life of the Prophet (peace be upon him), consisting of his sayings, actions and silent approvals. It is also used to mean a recommended deed as opposed to FarÌ or WÉjib, a compulsory one.[5]  Originally Fiqh referred to deliberations related to one’s reasoned opinion, ra’y.  Later the expression Fiqh evolved to mean jurisprudence covering every aspect of Islam.  It is also applied to denote understanding, comprehension, and profound knowledge. For an excellent exposition on the meaning of Fiqh, see Imran Ahsan Khan Nyazee, Theories of Islamic law: The methodology of ijtihÉd, (Delhi: Adam Publishers & Distributors, 1996), 20-22.


Author(s):  
Sayyid Mohammad Yunus Gilani ◽  
K. M. Zakir Hossain Shalim

AbstractForensic evidence is an evolving science in the field of criminal investigation and prosecutions. It has been widely used in the administration of justice in the courts and the Western legal system, particularly in common law. To accommodate this new method of evidence in Islamic law, this article firstly, conceptualizes forensic evidence in Islamic law.  Secondly, explores legal frameworks for its adoption in Islamic law. Keywords: Forensic Evidence, legal framework, Criminal Investigation, Sharīʿah.AbstrakBukti forensik adalah sains yang sentiasa berkembang dalam bidang siasatan jenayah dan pendakwaan. Ia telah digunakan secara meluas dalam pentadbiran keadilan di mahkamah dan sistem undang-undang Barat, terutamanya dalam undang-undang common (common law). Untuk menampung kaedah pembuktian baru ini dalam undang-undang Islam, artikel ini, pertamanya, konseptualisasikan bukti forensik dalam undang-undang Islam. Kedua, ia menerokai rangka kerja undang-undang untuk penerimaannya dalam undang-undang Islam.Kata Kunci: Bukti Forensik, Rangka Kerja Guaman, Siasatan Jenayah, Sharīʿah.


Author(s):  
Rebecca Skreslet Hernandez

The final chapter brings the discussion of al-Suyūṭī’s legal persona squarely into the modern era. The discussion explores how contemporary jurists in Egypt use the legacy of the great fifteenth-century scholar in their efforts to frame their identity and to assert authority as interpreters and spokesmen for the Sharīʿa in a political arena that is fraught with tension. In the midst of Mursī’s embattled presidency, leading scholars at Egypt’s state religious institutions rushed to news and social media outlets to affirm their status as representatives of “orthodoxy” and to distance themselves from more extreme salafī trends that threaten to change the way Islamic law is practiced in the modern Egyptian state. It is striking how closely the image of the moderate Sunni, Sufi-minded, theologically sound scholar grounded in the juristic tradition (according to the accepted legal schools) fits with the persona that al-Suyūṭī strove so tenaciously to construct.


Sign in / Sign up

Export Citation Format

Share Document