Forensic Evidence in Proving Crimes: Exploring the Legal Frameworks of Sharīʿah Bukti Forensik Bagi Membuktikan Jenayah: Menerokai Rangka Kerja Guaman Sharīʿah

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.

2018 ◽  
Vol 25 (1) ◽  
pp. 98
Author(s):  
Farihan Aulia ◽  
Sholahuddin Al-Fatih

The legal system or commonly referred to as the legal tradition, has a wealth of scientific treasures that can be examined in more depth through a holistic and comprehensive comparative process. Exactly, the comparison of the legal system must accommodate at least three legal systems that are widely used by countries in the world today. The three legal systems are the Continental European legal system, Anglo American and Islamic Law. The comparative study of the three types of legal systems found that the history of the Continental European legal system is divided into 6 phases, while Anglo American legal history began in the feudalistic era of England until it developed into America and continues to be studied until now. Meanwhile, the history of Islamic law is divided into 5 phases, starting from the Phase of the Prophet Muhammad to the Resurrection Phase (19th century until nowadays). In addition to history, the authors find that the Continental European legal system has the characteristic of anti-formalism thinking, while the Anglo American legal thinking characteristic tends to be formalism and is based on a relatively primitive mindset. While the thinking character of Islamic Law is much influenced by the thought of the fuqoha (fiqh experts) in determining the law to solve a problem, so relatively dynamic and moderate.


LAW REVIEW ◽  
2018 ◽  
Vol 37 (01) ◽  
Author(s):  
S. S. Upadhyay

Lawyers play an important part in the administration of justice. The Profession itself requires the safeguarding of high moral standards. As an officer of the Court the overriding duty of a lawyer is to the Court, the standards of his profession and to the public. Since the main job of a lawyer is to assist the Court in dispensing justice, the members of the Bar cannot behave with doubtful scruples or strive to thrive on litigation. This paper deals in Legal framework of duty and liability of advocate supported with Judicial Pronouncement. The main emphais on special relationship of bar bench and agreed and persons of the society for protection of their human rightrs. Legal community and advocates are inseparable and important part of robust legal system and they not only aid in seeking access to justice but also promote justice. Judges cannot perform their task of dispensing justice effectively without the able support of advocates. In that sense, advocates play an important role in the administration of justice.


2009 ◽  
Vol 38 (2) ◽  
pp. 6-23
Author(s):  
Lynn Welchman

This article examines competing legal frameworks in dispute resolution in the occupied territories, against the background of weakening central authority, bitter political rivalries, and increasing insecurity on the ground. Two case studies from 2005 are presented——a killing in Gaza and an attempted sexual assault in the West Bank——where the involved parties had recourse to three distinct but overlapping bodies of law, not all of which were part of the formal Palestinian legal system: statutory law, Islamic law, and customary (or tribal) law. The resolution of these cases, while shedding light on the intersection of local politics and alternative legal systems, underscores the challenges of forging a united legal system in a situation of occupation, weak government, and heterogeneous legal heritage.


ICR Journal ◽  
2017 ◽  
Vol 8 (4) ◽  
pp. 539-542
Author(s):  
Ilham Ramli

Legal pluralism in Malaysia has been traditionally a colonial legacy. Legal pluralism not only posits the existence of multiple legal spheres in the same social field but develops certain suppositions concerning the relationships and interaction between them. One area in which there is apparently interesting interaction is in the administration of justice. Whilst legal pluralism may be celebrated because it moves away from the pre-occupation with legal centralism, society cannot afford to have a justice system that is in disarray. This is indeed the case in Malaysia where a common law tradition and civil justice system seem to be at odds with the strong element of religion in the constitution. For more than 50 years, the Malaysian legal system has had to grapple with the ongoing and seemingly endless conflict of judicial authority between the civil and Syariah courts. Syariah courts in Malaysia are exclusively empowered to hear and dispose of cases among Muslims on subject matters enumerated in the first item of List II of the Ninth Schedule of the Federal Constitution.


2013 ◽  
Vol 3 (2) ◽  
pp. 183
Author(s):  
Dr.Sc. Juelda Lamçe

Islamic Law, the third largest global legal system, next to Civil Law and Common Law, has been far -back subject of an increased interest to the academics.  Its main peculiarity is the absorption of theology in the law. There is no clear borderline between juridical and religious regulation. For this reason it is important to understand how certain legal institutes where regulated in the past. In fact, Islamic classic law despite its later evolution is considered the most authoritative legal source, because closest to the Divine Revelation.With regard to the rights and obligations of spouses, they’re conceived in terms of complementary, while their equality is interpreted in terms of moral and spiritual rights and obligations. In order to better comprehend their rights and obligations, it is necessary to analyze the different roles of gender inside the Islamic family.Given the premises, this paper will focus on specific rights and obligations between spouses and with regard to the child-parent relationship. In particular, it will treat the meaning of the supremacy or authority of the man to the woman; the rights and obligations that they have towards the children born in and out of wedlock; the questions on the practice of the polygyny.


1970 ◽  
Vol 21 (2) ◽  
Author(s):  
Mansur Isa Yelwa

Islamic law guarantees the protection of married women’s right to maintenance upon their husbands. The significant role of maintenance in the continuity of the marriage union in Islamic law cannot be overemphasised. The Malaysian statutory law in this context is indeed a model. The Constitution’s mandatory prescription for the application of Islamic family law on Muslims is an awesome feature. The Islamic Family Law Act is a replica of the classical texts for easy application. This paper presents the legal framework on maintenance law in Muslim marriages and the legal implication of its violation. Emphasis is laid on the classical texts of Shari’ah from the Qur’an, Sunnah and juristic opinions. Statutory and judicial authorities from the Malaysian legal system are referred to, where applicable. It is observed that the preponderant view among the four Sunni Schools is that of the majority, and interestingly, is the applicable ruling in the Malaysian family law. ABSTRAKUndang-undang Islam menjamin perlindungan kepada hak wanita-wanita yang telah berkahwin terhadap nafkah oleh suami-suami mereka. Kepentingan peranan nafkah di dalam kesinambungan sesuatu ikatan perkahwinan di bawah undang-undang Islam tidak boleh terlalu ditekankan. Di dalam konteks ini, statut perundangan di Malaysia boleh dijadikan model. Penetapan mandatori Perlembagaan berkenaan dengan pemakaian undang-undang keluarga Islam kepada orang-orang Islam adalah merupakan satu ciri yang sangat menarik. Akta Undang-Undang Keluarga Islam merupakan satu replika bagi teksteks klasik untuk pemakaian yang lebih mudah. Kertas kerja ini membentangkan rangka perundangan bagi undang-undang nafkah di dalam sesuatu perkahwinan orang Islam dan akibat perundangan jika ianya tidak dipatuhi. Penekanan diberikan kepada teks-teks klasik Shari’ah berdasarkan al-Quran, Sunnah dah pendapatpendapat juristik. Rujukan dibuat kepada statut dan penghakiman daripada sistem perundangan Malaysia. Adalah diamati bahawa pendapat yang lebih berpengaruh daripada keempat-empat Mazhab ialah pendapat majoriti, dan menariknya, merupakan peraturan yang terpakai di dalam undang-undang keluarga di Malaysia.


2018 ◽  
Vol 46 (3) ◽  
pp. 176-180
Author(s):  
Lucas Alves Edmundo Gomes

AbstractMost legal scholars assume that there are only two “families” of legal systems in the world: common law and civil law. Briefly, common law is applied in all countries that speak the English language and has its origination from the “habits of society.” On the other hand, civil law is applied just about everywhere else, with a few exceptions, such as in tribal law areas, jurisdictions that follow Islamic law, and a few other smaller legal systems. Brazil's New Code of Civil Procedure was promulgated in 2015 and brought innovations to Brazilian law. Elements of common law were incorporated into the Brazilian legal system, particularly that of using precedent. The application of common law elements in Brazilian law is being studied by various legal specialists. This present study explains how common law can be applied in civil law jurisdictions, similar to the way it is being adapted and applied in Brazil.


2021 ◽  
Author(s):  
Ilias Bantekas

Abstract The Qatar Financial Center (QFC) decided to adopt a set of Contract Regulations that are effectively the equivalent of its contracts statute. The QFC does not have a civil code. The Regulations are largely predicated on the Unidroit Principles of International Commercial Contracts (PICC). Even so, its drafters introduced, in addition, elements peculiar to the common law of contracts that are not found in the PICC, and the QFC Court, which is largely composed of a common law-inclined bench, has made it clear in many of its cases that common law judgments and English statutes can and will serve as authority in the interpretation of the Contract Regulations. The situation is further complicated by the fact that the Regulations are meant to apply in a broader legal system (that of Qatar), which recognizes several elements of Islamic law in the context of public policy—although generally Islamic law plays a very minor role, if at all, in the ordinary Qatari law of contracts. Despite the complexity underlying the Contract Regulations, its relevant success—to date—is firmly premised on the fact that the process of legal transplantation was not undertaken in a vacuum, but, rather, it is a ‘living instrument’ that is acceptable and, above all, useful to its stakeholders. Much like other contract law-related legal transplants taking root in other special economic zones, so too the QFC Contract Regulations represent an excellent paradigm as to how wholesale legal transplants can be undertaken.


2020 ◽  
Vol 8 (1) ◽  
pp. 12-22
Author(s):  
Muhamadun Muhamadun

Indonesia is known as a country with a mixed legal system. The legal system currently in effect is dominated by three major legal systems, namely the Western legal system, the customary law system and the Islamic legal system. The basic rules that serve as guidelines and guidelines for citizens are extracted from the value system. This value system is expressed in the form of "collective agreement". This form of collective agreement is translated into the five basic principles of having a state, namely Pancasila. Within these limitations, there are gaps in applying Islamic teachings, which are limited to their substantive value. This study wants to explain why Islamic law cannot be used as the basis of the constitution and the extent to which the limitations are allowed in applying Islamic teachings as the teachings of the majority of Indonesian citizens. In responding to the issues surrounding the application of Islamic law in Indonesia, the discussion will focus on the concept of the constitution, sources of national law, and the form of the Muslim community's strategy in an effort to apply Islamic law within the national legal framework. 


2015 ◽  
Vol 32 (2) ◽  
pp. 181 ◽  
Author(s):  
Wes Pue ◽  
Robert Diab ◽  
Grace Jackson

Major events ranging from sporting events to major international conferences too often result in disorder, deployment of riot squads, and mass arrests. Events surrounding a meeting of the G20 in Toronto and those at Vancouver’s Winter Olympics provide insight into the ways in which things can go wrong and the ways in which they can go well at major events. This article employs a “thick history” of events in order to explore gaps in Canadian law, including gaps between “law in the books” and “law in action.”     The legal frameworks governing large-scale events affect the likelihood of success measured in public safety, minimization of disorder, and protection of basic liberties. Surprisingly, large events often proceed without the benefit of a developed legal framework, leading to confusion among federal police, local police, and civil authority. We assess past reliance on the common law, a Vancouver City bylaw, Ontario’s Public Works Protection Act [PWPA], and the policing and security provisions of the federal Foreign Missions and International Organizations Act (Foreign Missions Act) in order to determine which sorts of legal arrangements are most conducive to successful event management. Since major events in Canada are most often developed in law’s penumbra, without the benefit of clear legal authority or statutory direction governing the measures that are required, both effective management and ordinary liberties are compromised. A “worst of both worlds” outcome destabilizes police–citizen relationships and leaves individuals uncertain as to the durability of their rights of property, speech, assembly, movement, and personal integrity. Equally, police forces are left insecure as to the lawful means by which they should perform their duties. A comparison of the two events provides the pathology and a prescription, illustrating the need for legislation to govern the management of major events. Trop souvent, la tenue de grands événements, comme les événements sportifs ou les grandes conférences internationales, mène au chaos, au déploiement d’escouades anti-émeute et à des arrestations massives. Un retour sur les événements entourant la tenue d’un sommet du G20 à Toronto et des Jeux olympiques d’hiver de Vancouver nous donne un aperçu des choses qui peuvent bien fonctionner et des dérapages possibles à ces occasions. Dans le présent article, nous passons en revue ces événements afin d’explorer les lacunes que comporte le droit canadien, y compris les écarts entre le droit théorique et le droit pratique.     Les paramètres juridiques qui régissent les événements de grande envergure influent sur l’efficacité des mesures liées à la sécurité publique, à la restriction des risques de chaos et à la protection des libertés fondamentales. Fait étonnant, les grands événements se déroulent souvent sans qu’un cadre juridique ait été mis au point, ce qui mène à la confusion entre les autorités policières fédérales et locales et les autorités civiles. Nous nous penchons tour à tour sur l’application passée des règles de common law, d’un règlement de la ville de Vancouver, de la Loi sur la protection des ouvrages publics de l’Ontario et des dispositions relatives à la surveillance policière et à la sécurité de la Loi sur les missions étrangères et les organisations internationales (loi fédérale) afin de déterminer les types de mesures juridiques les plus susceptibles d’assurer une gestion réussie des événements. Étant donné que les grands événements tenus au Canada sont planifiés le plus souvent dans la pénombre du droit, en l’absence d’une autorisation juridique ou de directives législatives claires régissant les mesures qui sont nécessaires, tant la gestion efficace que les libertés ordinaires sont compromises. Lorsque la situation dégénère et que le pire survient, les relations entre la police et les citoyens sont déstabilisées et les individus s’interrogent sur la durabilité de leurs droits de propriété ainsi que de leurs droits de s’exprimer, de se rassembler, de se déplacer et de protéger leur intégrité personnelle. De leur côté, les forces policières ont des doutes sur les moyens légaux auxquels elles peuvent recourir pour exercer leurs fonctions.     Nous comparons les deux événements afin de présenter la pathologie et une prescription mettant en lumière la nécessité d’adopter un texte législatif régissant la gestion des grands événements.


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