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Sharia (Arabic: شريعة transliteration: Šarī`ah) is the body of Islamic religious law. The term means "way" or "path to the water source"; it is the legal framework within which the public and some private aspects of life are regulated for those living in a legal system based on Islamic principles of jurisprudence and for Muslims living outside the domain. Sharia deals with many aspects of day-to-day life, including politics, economics, banking, business, contracts, family, sexuality, hygiene, and social issues.
There is no strictly static codified set of laws of sharia. Sharia is more of a system of how law ought to serve humanity, a consensus of the unified spirit. Based on the Qur\'an (the religious text of Islam), hadith (sayings and doings of Muhammad and his companions), Ijma (consensus), Qiyas (reasoning by analogy) and centuries of debate, interpretation and precedent.
Before the 19th century, legal theory was considered the domain of the traditional legal schools of thought. Most Sunni Muslims follow Hanafi, Hanbali, Maliki or Shafii, while most Shia Muslims follow the jaafari school of thought- and are considered Twelvers.Hallaq 1997, Brown 1996, Aslan 2006
Islamic law is now the most widely used religious law, and one of the three most common legal systems of the world alongside common law and civil law.(Badr 1978) During the Islamic Golden Age, classical Islamic law had a fairly significant influence on the development of common law, and also influenced the development of several civil law institutions.
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The term sharia itself derives from the noun "shararat" (Arabic: شرع), which according to Abdul Mannan Omar\'s "Dictionary of the Holy Qur\'an" connects to the idea of "system of divine law; way of belief and practice".
Legal scholar L. Ali Khan explains that "the concept of sharia has been thoroughly confused in legal and common literature. For some Muslims, sharia consists of the Qur\'an and Sunnah. For others, it also includes classical fiqh. Most encyclopedias define sharia as law based upon the Qur\'an, the Sunna, and classical fiqh derived from consensus (ijma) and analogy (qiyas).This definition of sharia inappropriately lumps together the revealed with the unrevealed. This blending of sources has created a muddled assumption that scholarly interpretations are as sacred and beyond revision as are the Qur\'an and the Sunnah. The Qur\'an and the Sunnah constitute the immutable Basic Code, which should be kept separate from ever-evolving interpretive law (fiqh). This analytical separation between the Basic Code and fiqh is necessary to" dissipate confusion around the term Sharia. The Second Era of Ijtihad, 1 St. Thomas University Law Review 341
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This section may require cleanup to meet Wikipedia\'s quality standards. Please improve this article if you can. (February 2008) |
Mainstream Islam distinguishes between fiqh (deep understanding, discernment), which refers to the inferences drawn by scholars, and sharia, which refers to the principles that lie behind the fiqh. Scholars hope that fiqh (jurisprudence) and sharia (law) are in harmony in any given case, but they cannot be sure.On the Sources of Islamic Law and Practices, The Journal of law and religion [0748-0814] Souaiaia yr:2005 vol:20 iss:1 pg:123 It is a code of laws for the Islamic way of life. Another way to say it is the "straight path."
Sharia has certain laws which are regarded as divinely ordained, concrete and timeless for all relevant situations (for example, the ban against drinking liquor as an intoxicant). It also has certain laws which derived from principles established by Islamic lawyers and judges (mujtahidun).
The primary sources of Islamic law are the Qur\'an and Sunnah.
To this, traditional Sunni Muslims add the consensus (ijma) of Muhammad\'s companions (sahaba) and Islamic jurists (ulema) on certain issues, and drawing analogy from the essence of divine principles and preceding rulings (qiyas). In situations where no concrete rules exist under the sources, law scholars use qiyas — various forms of reasoning, including by analogy. The consensus of the community or people, public interest, and others are also accepted as secondary sources where the first four primary sources allow.[citation needed]
Shi\'a Muslims reject this approach. They strongly reject analogy (qiyas) as an easy way to innovations (bid\'ah), and also reject consensus (ijma) as having any particular value in its own. During the period that the Sunni scholars developed those two tools, the Shi\'a Imams were alive, and Shi\'a view them as an extension of the Sunnah, so they view themselves as only deriving their laws (fiqh) from the Qur\'an and Sunnah. A re-occurring theme in Shi\'a jurisprudence is logic (mantiq),http://al-islam.org/index.php?t=258&cat=258 something Shi\'a believe they mention, employ and value to a higher degree than Sunnis do. They do not view logic as a third source for laws, rather a way to see if the derived work is compatible with the Qur\'an and Sunnah.
In Imami-Shi\'i law, the sources of law (usul al-fiqh) are the Qur\'an, anecdotes of Muhammad\'s practices and those of the 12 Imams, and the intellect (aql). The practices called Sharia today, however, also have roots in local customs (al-urf).[citation needed]
Islamic jurisprudence is called fiqh and is divided into two parts:
The comprehensive nature of Sharia law is due to the belief that the law must provide all that is necessary for a person\'s spiritual and physical well-being. All possible actions of a Muslim are divided (in principle) into five categories:
The formative period of Islamic jurisprudence stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory.Weiss (2002), pp.3,161 Progress in theory happened with the coming of the early Muslim jurist Muhammad ibn Idris ash-Shafi`i (767-820), who laid down the basic principles of Islamic jurisprudence in his book ar-Risālah. The book details the four roots of law (Qur\'an, Sunnah, ijma, and qiyas) while specifying that the primary Islamic texts (the Qur\'an and the hadith) be understood according to objective rules of interpretation derived from scientific study of the Arabic language.Weiss (2002), p.162
A number of important legal concepts and institutions were developed by Islamic jurists during the classical period of Islam, known as the Islamic Golden Age, dated from the 7th to 13th centuries.
At the heart of Islamic law lies the teachings of God and the acts and sayings of His Prophet, Muhammad;Coulson, Noel James. A history of Islamic law (Islamic surveys). Oxford: University Press, 1964. therefore, sharia, Islamic law, is founded on the Qur\'an and the Sunnah. However, sharia was not fully developed at the time of Muhammad\'s death, but rather it evolved around the Muslim community or Ummah through which it would serve.
When sharia began its formation in the deserts of Arabia about 1,400 years ago, the time Islam was born,Dien, Mawil Izzi. Islamic Law: From Historical Foundations To Contemporary Practice. Notre Dame: University of Notre Dame Press, 2004. a sense of community did not exist. Life in the desert was nomadic and tribal, thus the only factor that tied people together into various tribes was through common ancestry.Coulson, Noel James. A history of Islamic law (Islamic surveys). Oxford: University Press, 1964. However, the nature of Islam challenged that ideology and brought all those who professed their submission to Islam into the Ummah. Additionally, Islam was not just a religion but a way of life and being that it transformed those who were once enemies into neighbors laws had to be instilled and so the doctrines of sharia took root. All who are Muslim are judged by shariaLiebesny, Majid &, and Herbert J. (Editors) Khadduri. Law in the Middle East: Volume I: Origin and Development of Islamic Law. Washington D.C.: The Middle East Institute, 1955. – no matter the location or the culture.
However, people do not change overnight nor do their habits of everyday life – sharia was indeed guided through its development by lifestyles of the tribes in which was initially absorbed into Islam. Thus, through the understandings of the tribe, Islamic law would be a law of the community – for the community by the community – even if initially proposed by an individual “for they could not form part of the tribal law unless and until they were generally accepted as such.”Coulson, Noel James. A history of Islamic law (Islamic surveys). Oxford: University Press, 1964. Additionally, Noel James Coulson, Lecturer in Islamic Law of the University of London, states that “to the tribe as a whole belonged the power to determine the standards by which its members should live. But here the tribe is conceived not merely as the group of its present representatives but as a historical entity embracing past, present, and future generations.”Coulson, Noel James. A history of Islamic law (Islamic surveys). Oxford: University Press, 1964. So, while “each and every law must be rooted in either the Quran or the Sunna,”Berg, Herbert. "Islamic Law." Berkshire Encyclopedia of World History 3 (2005): 1030. In History Reference Center[database online]. Available from Snowden Library (accessed February 11, 2008). without contradiction, tribal life bought about a sense of participation. Such participation is further reinforced by Muhammad who stated, “My community will never agree in error”Berg, Herbert. "Islamic Law." Berkshire Encyclopedia of World History 3 (2005): 1030. In History Reference Center[database online]. Available from Snowden Library (accessed February 11, 2008). and thus, later recorded as a hadith.
After the death of Muhammad sharia continued to undergo fundamental changes, beginning with the reigns of caliphs Abu Bakr (632-34) and Umar (634-44) in which many decision making matters were brought to the attention of the Prophet\'s closest comrades for consultation.Dien, Mawil Izzi. Islamic Law: From Historical Foundations To Contemporary Practice. Notre Dame: University of Notre Dame Press, 2004. In AD 662, during the reign of Mu\'awiya b. Abu Sufyan, life ceased to be nomadic and undertook an urban transformation which in turn created matters not originally covered by Islamic law.Dien, Mawil Izzi. Islamic Law: From Historical Foundations To Contemporary Practice. Notre Dame: University of Notre Dame Press, 2004. Each and every gain, loss, and turn of Islamic society has played an active role in developing sharia which branches out into fiqh and Qanun respectively.
The methodology of legal precedent and reasoning by analogy (Qiyas) used in Islamic law was similar to that of the common law legal system.(El-Gamal 2006, p. 16) According to Justice Gamal Moursi Badr, Islamic law is like common law in that it "is not a written law" and the "provisions of Islamic law are to be sought first and foremost in the teachings of the authoritative jurists" (Ulema), hence Islamic law may "be called a lawyer\'s law if common law is a judge\'s law."
It has been suggested that several fundamental English common law institutions may have been derived or adapted from similar legal instututions in Islamic law and jurisprudence, and introduced to England after the Norman conquest of England by the Normans, who conquered and inherited the Islamic legal administration of the Emirate of Sicily, and also by Crusaders during the Crusades.
According to Professor John Makdisi, the "royal English contract protected by the action of debt is identified with the Islamic Aqd, the English assize of novel disseisin is identified with the Islamic Istihqaq, and the English jury is identified with the Islamic Lafif." The Islamic Hawala institution also influenced the development of the agency institution in English common law. Other English legal institutions such as "the scholastic method, the license to teach," the "law schools known as Inns of Court in England and Madrasas in Islam" and the "European commenda" (Islamic Qirad) may have also originated from Islamic law. These influences have led some scholars to suggest that Islamic law may have laid the foundations for "the common law as an integrated whole".
The Waqf in Islamic law, which developed during the 7th-9th centuries, bears a notable resemblance to the trusts in the English trust law.(Gaudiosi 1988) For example, every Waqf was required to have a waqif (founder), mutawillis (trustee), qadi (judge) and beneficiaries.(Gaudiosi 1988, pp. 1237-40) Under both a Waqf and a trust, "property is reserved, and its usufruct appropriated, for the benefit of specific individuals, or for a general charitable purpose; the corpus becomes inalienable; estates for life in favor of successive beneficiaries can be created" and "without regard to the law of inheritance or the rights of the heirs; and continuity is secured by the successive appointment of trustees or mutawillis."(Gaudiosi 1988, p. 1246) The trust law developed in England at the time of the Crusades, during the 12th and 13th centuries, was introduced by Crusaders who may have been influenced by the Waqf institutions they came across in the Middle East.(Hudson 2003, p. 32)(Gaudiosi 1988, pp. 1244-5) The introduction of the trust, or "use" was primarily motivated by the need to avoid medieval inheritance taxes. By transferring legal title to a third party, there was no need to pay feudal dues on the death of the father. In those times, it was common for an underage child to lose many of his rights to his feudal overlord if he succeeded before he came of age.
The precursor to the English jury trial was the Lafif trial in classical Maliki jurisprudence, which was developed between the 8th and 11th centuries in North Africa and Islamic Sicily, and shares a number of similarities with the later jury trials in English common law. Like the English jury, the Islamic Lafif was a body of twelve members drawn from the neighbourhood and sworn to tell the truth, who were bound to give a unanimous verdict, about matters "which they had personally seen or heard, binding on the judge, to settle the truth concerning facts in a case, between ordinary people, and obtained as of right by the plaintiff." The only characteristic of the English jury which the Islamic Lafif lacked was the "judicial writ directing the jury to be summoned and directing the bailiff to hear its recognition." According to Professor John Makdisi, "no other institution in any legal institution studied to date shares all of these characteristics with the English jury." It is thus likely that the concept of the Lafif may have been introduced to England by the Normans and then evolved into the modern English jury.(Makdisi 1999)
The precursor to the English assize of novel disseisin was the Islamic Istihqaq, an action "for the recovery of usurped land", in contrast to the previous Roman law which "emphasized possession in resolving such disputes." The "assize of novel disseisin broke with this tradition and emphasized ownership, as is found in the Islamic law of Istihqaq.""Review: Islamic Law and Jurisprudence: Studies in Honor of Farhat J. Ziadeh by Nicholas Heer Sherman Jackson", Journal of Near Eastern Studies 54 (1): 68-9, January 1995 Islamic law also introduced the notion of allowing an accused suspect or defendant to have an agent or lawyer, known as a wakil, handle his/her defense. This was in contrast to early English common law, which "used lawyers to prosecute but the accused were left to handle their defense themselves." The English Parliament did not allow those accused of treason the right to retain lawyers until 1695, and for those accused of other felonies until 1836.(Badr 1984, pp. 167-8)
Islamic jurists formulated early contract laws which introduced the application of formal rationality, legal rationality, legal logic (see Logic in Islamic philosophy) and legal reasoning in the use of contracts.Makdisi, John (1985-6)), "Formal Rationality in Islamic Law and the Common Law", Cleveland State Law Review 34: 97-112 Islamic jurists also introduced the concepts of recession (Iqalah), frustration of purpose (istihalah al-tanfidh or "impossibility of performance"), Act of God (Afat Samawiyah or "Misfortune from Heaven") and force majeure in the law of contracts.Islam, Muhammad Wohidul (1998), "Dissolution of Contract in Islamic Law", Arab Law Quarterly 13 (4): 336-368 However, recission, frustration and other core concepts in the law of contract are relatively recent introductions into the Law of England, dating back to the Victorian period. Early case law indicates that it was impossible to rescind a contract for frustration even where performance became impossible.
Other likely influences of Islamic law on English common law include the concepts of a passive judge, impartial judge, res judicata, the judge as a blank slate, individual self-definition, justice rather than morality, the law above the state, individualism, freedom of contract, privilege against self-incrimination, fairness over truth, individual autonomy, untrained and transitory decision making, overlap in testimonial and adjudicative tasks, appeal, dissent, day in court, prosecution for perjury, oral testimony, and the judge as a moderator, supervisor, announcer and enforcer rather than an adjudicator.(Makdisi 1999, pp. 1703-16)
Similarities between Islamic law and the common law of the United States have also been noted, particularly in regards to Constitutional law. According to Sameer S. Vohra, the United States Constitution is similar to the Qur’an in that the Constitution is "the supreme law of the land and the basis from which the laws of the legislature originate." According to Asifa Quraishi, the methods used in the judicial interpretation of the Constitution are similar to that of the Qur\'an, including the methods of "plain meaning literalism, historical understanding “originalism,” and reference to underlying purpose and spirit."Quraishi, Asifa (2006), "Interpreting the Qur\'an and the Constitution: Similarities in the Use of Text, Tradition, and Reason in Islamic and American Jurisprudence", Cardozo Law Review 28: 67-121 Vohra further notes that the legislature is similar to the Sunnah in that the "legislature takes the framework of the Constitution and makes directives that involve the specific day-to-day situations of its citizens." He also writes that the judicial decision-making process is similar to the qiyas and ijma methods in that judicial decision-making is "a means by which the law is applied to individual disputes", that "words of the Constitution or of statutes do not specifically address all the possible situations to which they may apply" and that "at times, it requires the judiciary to either use the consensus of previous decisions or reason by analogy to find the correct principle to resolve the dispute."(Vohra 2006, p. 349)
The earliest known lawsuits may also date back to Islamic law. There was a hadith tradition which reported that the Caliph Uthman Ibn Affan (580-656) attempted to sue a Jewish subject for recovery of a suit of armour, but his case was unsuccessful due to a lack of competent witnesses.(Weeramantry 1997, p. 132) The concept of a lawsuit was also described in the Ethics of the Physician by Ishaq bin Ali al-Rahwi (854–931) of al-Raha, Syria, as part of an early medical peer review process, where the notes of a practicing Islamic physician were reviewed by peers and he/she could be sued by a maltreated patient if the reviews were negative.Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
The earliest known prohibition of illegal drugs occurred under Islamic law, which prohibited the use of Hashish, a preparation of cannabis, as a recreational drug. Classical jurists in medieval Islamic jurisprudence, however, accepted the use of the Hashish drug for medicinal and therapeutic purposes, and agreed that its "medical use, even if it leads to mental derangement, remains exempt" from punishment. In the 14th century, the Islamic jurist Az-Zarkashi spoke of "the permissibility of its use for medical purposes if it is established that it is beneficial."Mathre, Mary Lynn (1997), Cannabis in Medical Practice: A Legal, Historical and Pharmacological Overview of the Therapeutic Use of Marijuana, McFarland, p. 40, ISBN 0786403616 According to Mary Lynn Mathre, with "this legal distinction between the intoxicant and the medical uses of cannabis, medieval Muslim theologians were far ahead of present-day American law."Mathre, Mary Lynn (1997), Cannabis in Medical Practice: A Legal, Historical and Pharmacological Overview of the Therapeutic Use of Marijuana, McFarland, p. 41, ISBN 0786403616
Precursors to common law concepts in property law were found in classical Islamic property law, including the concepts of leasehold (including duty to take and keep in possession and holdover tenancy), joint ownership (including partition, pledge, bailment, lost property, license and trespass), acquisition (including intestate succession), duress (Ikrah), transfer by sale (including contract formation, meeting of the minds, declaration, duress and risk of loss), transfer by gift, rights and restrictions on transfers (including restraint on alienation, appurtenance, fixture, preemption, mortgage and water rights), will (including entitlement to shares, revocation, ademption, lapse, abatement and ambiguity), attacks on ownership (including concepts of theft, robbery, usurpation, nuisance, and defense of necessity), and causation (including remote consequences, intervening human cause, concurrent cause and uncertain cause). Many of these concepts were summarized in Islamic juristic texts, including the Hidayah by the Hanafi jurist al-Marghilani, the Minhaj al-Talibin by the Shafi`i jurist Yahya ibn Sharaf al-Nawawi, the Mukhtasar by the Maliki jurist Khalil ibn Ishaq al-Jundi, the Fatawa-e-Alamgiri by Hanafi jurists, and the Kasani.Makdisi, John (2005), Islamic Property Law: Cases and Materials for Comparative Analysis with the Common Law, Carolina Academic Press, ISBN 1594601100
While some see the Islamic concept of Istihsan as being equivalent to the concept of equity in English law, others see it as being equivalent to the "reasoned distinction of precedent" in American law, in which case Istihsan may be referred to as the "reasoned distinction of qiyas (reasoning by analogy)". John Makdisi writes:Makdisi, John (Winter 1985), "Legal Logic and Equity in Islamic Law", The American Journal of Comparative Law 33 (1): 63-92
Other precursors to common law concepts are found in classical Islamic law and jurisprudence, including advocacy,Khan, Ali Ali (2008), "Advocacy under Islam and Common Law", San Diego Law Review 45 ratio decidendi (illah),Moghul, Umar F. (Fall/Winter 1999), "Approximating Certainty in Ratiocination: How to Ascertain the \'Illah (Effective Cause) in the Islamic Legal System and How to Determine the Ratio Decidendi in the Anglo-American Common Law", Journal of Islamic Law 4: 125 arbitrary decision-making, legal opinion, discretion,Makdisi, John (1991), "Hard cases and human judgment in Islamic and common law", Indiana International & Comparative Law Review 2: 191–219 public policy (Istislah and Maslaha), freedom of religion, equal protection, reasoning by analogy and distinction, and consensus and precedent.
One of the institutions developed by classical Islamic jurists which influenced civil law was the Hawala, an early informal value transfer system, which is mentioned in texts of Islamic jurisprudence as early as the 8th century. Hawala itself later influenced the development of the Aval in French civil law and the Avallo in Italian law.(Badr 1978, pp. 196-8) The "European commenda" limited partnerships (Islamic Qirad) used in civil law as well as the civil law conception of res judicata may also have origins in Islamic law.
The transfer of debt, which was not permissable under Roman law but is practiced in modern civil law, may also have origins in Islamic law.(Badr 1978, pp. 196) The concept of an agency was also an "institution unknown to Roman law", where it was not possible for an individual to "conclude a binding contract on behalf of another as his agent." The concept of an agency was introduced by Islamic jurists, and thus the civil law conception of agency may also have origins in Islamic law.(Badr 1978, pp. 197) The Siete Partidas of Alfonso X, which was regarded as a "monument of legal science" in the civil law tradition, was also influenced by the Islamic legal treatise Villiyet written in Islamic Spain.
Islamic law also introduced "two fundamental principles to the West, on which were to later stand the future structure of law: equity and good faith", which was a precursor to the concept of pacta sunt servanda in civil law and international law. Another influence of Islamic law on the civil law tradition was the presumption of innocence, which was introduced to Europe by Louis IX of France soon after he returned from Palestine during the Crusades. Prior to this, European legal procedure consisted of either trial by combat or trial by ordeal. In contrast, Islamic law was based on the presumption of innocence from its beginning, as declared by the Caliph Umar in the 7th century:
"Only decide on the basis of proof, be kind to the weak so that they can express themselves freely and without fear, deal on an equal footing with litigants by trying to reconcile them."
The concept of Ombudsmen was derived from the example of the second Muslim Caliph, Umar (634-644) and the concept of Qadi al-Qadat (developed in the Muslim world), which influenced the Swedish King, Charles XII. In 1713, fresh from self-exile in Turkey, Charles XII created the Office of Supreme Ombudsman, which soon became the Chancellor of Justice.Pickl, V. (1997), "Islamic Roots of Ombudsman System", The Ombudsman Journal
The first treatise on international law (Siyar in Arabic) was the Introduction to the Law of Nations written at the end of the 8th century by Mohammed bin Hassan al-Shaybani (d. 804), an Islamic jurist of the Hanafi school, eight centuries before Hugo Grotius wrote the first European treatise on the subject. Al-Shaybani wrote a second more advanced treatise on the subject, and other jurists soon followed with a number of other multi-volume treatises written on international law during the Islamic Golden Age.(Weeramantry 1997, p. 136) They dealt with both public international law as well as private international law.(Weeramantry 1997, pp. 138-9)
These early Islamic legal treatises covered the application of Islamic ethics, Islamic economic jurisprudence and Islamic military jurisprudence to international law,Kelsay, J. (March 2003), "Al-Shaybani and the Islamic Law of War", Journal of Military Ethics (Routledge) 2 (1): 63-75 and were concerned with a number of modern international law topics, including the law of treaties; the treatment of diplomats, hostages, refugees and prisoners of war; the right of asylum; conduct on the battlefield; protection of women, children and non-combatant civilians; contracts across the lines of battle; the use of poisonous weapons; and devastation of enemy territory. The Umayyad and Abbasid Caliphs were also in continuous diplomatic negotiations with the Byzantine Empire on matters such as peace treaties, the exchange of prisoners of war, and payment of ransoms and tributes.
After Sultan al-Kamil defeated the Franks during the Crusades, Oliverus Scholasticus praised the Islamic laws of war, commenting on how al-Kamil supplied the defeated Frankish army with food:
"Who could doubt that such goodness, friendship and charity come from God? Men whose parents, sons and daughters, brothers and sisters, had died in agony at our hands, whose lands we took, whom we drove naked from their homes, revived us with their own food when we were dying of hunger and showered us with kindness even when we were in their power."(Weeramantry 1997, pp. 136-7)
The Islamic legal principles of international law were largely based on Qur\'an and the Sunnah of Muhammad, who gave various injunctions to his forces and adopted practices toward the conduct of war. The most important of these were summarized by Muhammad\'s successor and close companion, Abu Bakr, in the form of ten rules for the Muslim army:Aboul-Enein, H. Yousuf and Zuhur, Sherifa, Islamic Rulings on Warfare, p. 22, Strategic Studies Institute, US Army War College, Diane Publishing Co., Darby PA, ISBN 1428910395
Insert the text of the quote here, without quotation marks.
Islamic private international law arose as a result of the vast Muslim conquests and maritime explorations, giving rise to various conflicts of laws. A will, for example, was "not enforced even if its provisons accorded with Islamic law if it violated the law of the testator." Islamic jurists also developed elaborate rules for private international law regarding issues such as contracts and property, family relations and child custody, legal procedure and jurisdiction, religious conversion, and the return of aliens to an enemy country from the Islamic world. Democratic religious pluralism also existed in classical Islamic law, as the religious laws and courts of other religions, including Christianity, Judaism and Hinduism, were usually accommodated within the Islamic legal framework, as seen in the early Caliphate, al-Andalus, Indian subcontinent, and the Ottoman Millet system.(Weeramantry 1997, p. 138)Sachedina, Abdulaziz Abdulhussein (2001), The Islamic Roots of Democratic Pluralism, Oxford University Press, ISBN 0195139917
Islamic law also introduced "two fundamental principles to the West, on which were to later stand the future structure of law: equity and good faith", which was a precursor to the concept of pacta sunt servanda in civil law and international law. Islamic law also "introduced it to international relations, making possible the systematic development of conventional law, which became a partial substitute for custom."
Islamic law also made "major contributions" to international admiralty law, departing from the previous Roman and Byzantine maritime laws in several ways. These included Muslim sailors being "paid a fixed wage “in advance” with an understanding that they would owe money in the event of desertion or malfeasance, in keeping with Islamic conventions" in which contracts should specify “a known fee for a known duration”, in contrast to Roman and Byzantine sailors who were "stakeholders in a maritime venture, in as much as captain and crew, with few exceptions, were paid proportional divisions of a sea venture’s profit, with shares allotted by rank, only after a voyage’s successful conclusion." Muslim jurists also distinguished between "coastal navigation, or cabotage," and voyages on the “high seas”, and they also made shippers "liable for freight in most cases except the seizure of both a ship and its cargo." Islamic law also "departed from Justinian’s Digest and the Nomos Rhodion Nautikos in condemning slave jettison", and the Islamic Qirad was also a precursor to the European commenda limited partnership. The “Islamic influence on the development of an international law of the sea” can thus be discerned alongside that of the Roman influence.Tai, Emily Sohmer (2007), "Book Review: Hassan S. Khalilieh, Admiralty and Maritime Laws in the Mediterranean Sea (ca. 800-1050): The “Kitāb Akriyat al-Sufun” vis-à-vis the “Nomos Rhodion Nautikos”", Medieval Encounters 13: 602-12
There is evidence that early Islamic international law influenced the development of Western international law, through various routes such as the Crusades, Norman conquest of the Emirate of Sicily, and Reconquista of al-Andalus.Boisard, Marcel A. (July 1980), "On the Probable Influence of Islam on Western Public and International Law", International Journal of Middle East Studies 11 (4): 429-50 In particular, the Spanish jurist Francisco de Vitoria, and his successor Grotius, may have been influenced by Islamic international law through earlier Islamic-influenced writings such as the 1263 work Siete Partidas of Alfonso X, which was regarded as a "monument of legal science" in Europe at the time and was influenced by the Islamic legal treatise Villiyet written in Islamic Spain.(Weeramantry 1997, pp. 138-9)
Madrasahs were the first law schools, and it is likely that the "law schools known as Inns of Court in England" may have been derived from the Madrasahs which taught Islamic law and jurisprudence.
The origins of the doctorate dates back to the ijazat attadris wa \'l-ifttd ("license to teach and issue legal opinions") in the medieval Islamic legal education system, which was equivalent to the Doctor of Laws qualification and was developed during the 9th century after the formation of the Madh\'hab legal schools. To obtain a doctorate, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate\'s theses," and to test the student\'s "ability to defend them against all objections, in disputations set up for the purpose" which were scholarly exercises practiced throughout the student\'s "career as a graduate student of law." After students completed their post-graduate education, they were awarded doctorates giving them the status of faqih (meaning "master of law"), mufti (meaning "professor of legal opinions") and mudarris (meaning "teacher"), which were later translated into Latin as magister, professor and doctor respectively.Makdisi, George (April-June 1989), "Scholasticism and Humanism in Classical Islam and the Christian West", Journal of the American Oriental Society 109 (2): 175-182 [175-77]
In the field of human rights, early Islamic jurists introduced a number of advanced legal concepts before the 12th century which anticipated similar modern concepts in the field. These included the notions of the charitable trust and the trusteeship of property; the notion of brotherhood and social solidarity; the notions of human dignity and the dignity of labour; the notion of an ideal law; the condemnation of antisocial behavior; the presumption of innocence; the notion of "bidding unto good" (assistance to those in distress); and the notions of sharing, caring, universalism, fair industrial relations, fair contract, commercial integrity, freedom from usury, women\'s rights, privacy, abuse of rights, juristic personality, individual freedom, equality before the law, legal representation, non-retroactivity, supremacy of the law, judicial independence, judicial impartiality, limited sovereignity, tolerance, and democratic participation. Many of these concepts were adopted in medieval Europe through contacts with Islamic Spain and the Emirate of Sicily, and through the Crusades and the Latin translations of the 12th century.(Weeramantry 1997, pp. 129-32)
The concept of inalienable rights was found in early Islamic law and jurisprudence, which denied a ruler "the right to take away from his subjects certain rights which inhere in his or her person as a human being." Islamic rulers could not take away certain rights from their subjects on the basis that "they become rights by reason of the fact that they are given to a subject by a law and from a source which no ruler can question or alter." Islamic jurists also anticipated the concept of the rule of law, the equal subjection of all classes to the ordinary law of the land, where no person is above the law and where officials and private citizens are under a duty to obey the same law. A Qadi (Islamic judge) was also not allowed to discriminate on the grounds of religion, race, colour, kinship or prejudice. There were also a number of cases where Caliphs had to appear before judges as they prepared to take their verdict.(Weeramantry 1997, pp. 132 & 135) There is evidence that John Locke\'s formulation of inalienable rights and conditional rulership, which were present in Islamic law centuries earlier, may have also been influenced by Islamic law, through his attendance of lectures given by Edward Pococke, a professor of Islamic studies.(Weeramantry 1997, pp. 8, 135, 139-40)
Early Islamic law recognized two sets of human rights. In addition to the category of civil rights and political rights (covered in the Universal Declaration of Human Rights), Islamic law also recognized an additional category: social, economic and cultural rights. This latter category was not recognized in the Western legal tradition until the International Covenant on Economic, Social and Cultural Rights in 1966.(Weeramantry 1997, pp. 7 & 135) The right of privacy, which was not recognized in Western legal traditions until modern times, was recogonized in Islamic law since the beginning of Islam.(Weeramantry 1997, pp. 136-7) In terms of women\'s rights, women generally had more legal rights under Islamic law than they did under Western legal systems until the 19th and 20th centuries.Dr. Badawi, Jamal A. (September 1971), "The Status of Women in Islam", Al-Ittihad Journal of Islamic Studies 8 (2) For example, "French married women, unlike their Muslim sisters, suffered from restrictions on their legal capacity which were removed only in 1965."(Badr 1984, pp. 167)
In the North Carolina Law Review journal, Professor John Makdisi of the University of North Carolina School of Law writes in "The Islamic Origins of the Common Law" article:
"[T]he manner in which an act was qualified as morally good or bad in the spiritual domain of Islamic religion was quite different from the manner in which that same act was qualified as legally valid or invalid in the temporal domain of Islamic law. Islamic law was secular, not canonical... Thus, it was a system focused on ensuring that an individual received justice, not that one be a good person."(Makdisi 1999, p. 1704)
Count Leon Ostorog, a French jurist, wrote the following on classical Islamic law in 1927:
"Those Eastern thinkers of the ninth century laid down, on the basis of their theology, the principle of the Rights of Man, in those very terms, comprehending the rights of individual liberty, and of inviolability of person and property; described the supreme power in Islam, or Califate, as based on a contract, implying conditions of capacity and performance, and subject to cancellation if the conditions under the contract were not fulfilled; elaborated a Law of War of which the humane, chivalrous prescriptions would have put to the blush certain belligerents in the Great War; expounded a doctrine of toleration of non-Moslem creeds so liberal that our West had to wait a thousand years before seeing equivalent principles adopted."(Weeramantry 1997, p. 134)
