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Dissertations / Theses on the topic 'Human rights (Islamic law)'
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Al-Marzouqi, Abraheem Abdulla Muhammed. "Human rights in Islamic law." Thesis, University of Exeter, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252974.
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Baderin, Mashood A. "Modern Muslim states between Islamic law and international human rights law." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/10964/.
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This thesis examines the important question of whether or not Islamic law and international human rights are compatible and whether Muslim States can comply with international human rights law while they still adhere to Islamic law. The traditional arguments on the subject are examined and responded to from both international human rights and Islamic legal perspectives. The thesis formulates a synthesis between two extremes and argues that although there are some differences of scope and application, that does not create a general state of dissonance between Islamic law and international human rights law. It is argued that the differences would be easier to address if the concept of human rights were positively established from within the themes of Islamic law rather than imposing it as a concept alien to Islamic law. To avoid a simplistic generalisation of the arguments, each Article of the international bill of rights (ICCPR and ICESCR) and some relevant articles of the Convention on the Elimination of all Forms of Discrimination against Women are analysed in the light of Islamic law. The thesis theoretically engages international human rights law in dialogue with Islamic law and then evaluates the human rights policy of modern Muslim States within the scope of that dialogue. The State Practice of six Muslim States is examined as case studies to establish the arguments of the thesis. The thesis concludes, inter alia, that it is possible to harmonise the differences between Islamic law and international human rights law through the adoption of the margin of appreciation doctrine by international human rights treaty bodies and the utilisation of the Islamic law doctrines of maqâsid al-sharî‘ah (overall objective of Sharî‘ah) and maslahah (welfare) by Muslim States in their interpretation and application of Islamic law respectively. It is asserted that Islamic law can serve as an important vehicle for the enforcement of international human rights law in the Muslim world and recommendations are advanced to that effect in the conclusion.
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El, Obaid El Obaid Ahmed. "Human rights and cultural diversity in Islamic Africa." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34495.
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This thesis establishes a framework for analysing and evaluating human rights within the contexts of global, African-Islamic and Sudanese cultural diversity. The normative impact of culture on international human rights is viewed from the perspective that culture is adaptive and flexible. African-lslamic culture, as exemplified by the Sudan, is no exception.<br>The first part of this thesis advances a theoretical framework for recognition of cultural diversity and its impact on human rights. Recognition of change as an integral part of culture is vital for a successful mobilisation of internal cultural norms to the support of international human rights. An important conclusion is that ruling elites and those engaged in human rights violations have no valid claim of cultural legitimacy.<br>The second part of the thesis examines the notion of human rights in traditional Africa and under Shari'a with a specific focus on conceptions of the individual, the nation-state and international law. It is argued that the African-Islamic context is an amalgam of both communitarianism and individualism; further, that the corrupt and oppressive nature of the nation-state in Islamic Africa demands an effective implementation of human rights as set out in the African Charter on Human and Peoples' Rights.<br>It is suggested in the third part of the thesis that three of the rights included in the African Charter are paramount to effective human rights protection in Islamic Africa: the right to self-determination, the right to freedom of expression and the right to participate in public life. These rights are examined within the Sudanese context in order to provide a more concrete illustration of their potential implementation. The dynamics of Sudanese culture are explored to exemplify a culturally responsive implementation of these rights.<br>This thesis contributes to the debate on the role of culture in enhancing the binding force of human rights and fundamental freedoms. It aims to inspire pragmatic discussion on the need for effective protection of human rights in order to alleviate the suffering of millions of Africans under existing ruthless and shameless regimes.
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Sharafeldin, Marwa. "Personal status law reform in Egypt : women's rights : NGOs navigating between Islamic law and human rights." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:9d389f66-f8f6-4c0a-8755-1f7d2186a1ba.
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This thesis explores the ways in which Islamic law and human rights interact within the work of women’s rights non-governmental organizations (NGOs) that advocate the reform of the Egyptian Personal Status Law (PSL) in the period between 2006 and 2010. The thesis shows the relevance of the human rights framework as well as the flexibility of Islamic legal discourse in the work of the NGOs. Drawing on both Islamic law and human rights enabled NGOs to develop a more gender-sensitive religious discourse, which supported their PSL reform demands. However the interaction between these two frameworks was largely affected by several important factors, which sometimes led NGOs to dilute some of their demands. These factors included the implications of the change in the form of Shari‘a as codified law under the modern nation-state; the Egyptian political context both internally and externally; the common local perception that human rights are a Western production and an extension of Western colonialism; the dominant religious but patriarchal discourse governing the PSL; the implications of activism through the NGO structure; and the personal religiosity of individual activists. The thesis explores NGOs’ PSL reform demands in depth bearing in mind these factors. It investigates NGOs’ discourse and shows its strengths and weaknesses. It shows that the interaction between Islamic law and human rights within NGOs’ work in this particular Egyptian context produced reform demands that were innovative and practically appealing on one hand, but epistemologically problematic in some instances, on another.
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Gabriel, Mark A. "Reforming Hudud ordinances to reconcile Islamic criminal law with international human rights law." Doctoral thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/23724.
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International human rights laws are grossly violated by the hudud ordinances, with their extremely cruel punishments, including stoning for adultery, beheading for apostasy, and amputation for theft. Pakistan, Sudan, Brunei Darussalam and Saudi Arabia, for example, follow the doctrines of the four main Sunni schools of jurisprudence and enforce hudud ordinances, thereby violating some of the core international human rights law instruments to which they are State Parties. Orthodox Muslims generally defend the hudud ordinances, claiming that they are divine and immutable. This study refutes the aforementioned claim and demonstrates that it is legitimate and possible to reform hudud punishments to reconcile them with international human rights law. The thesis differentiates between Shariah and Islamic law. It argues that Shariah refers to the divine rulings recorded in the Qur'an and correct Sunnah, while Islamic law is not fully divine, for it includes also such prescriptions that have been developed by the human effort of Islamic jurists. The thesis demonstrates that reformation is an Islamic concept that requires that Muslims read the teachings of the Qur'an and the Sunnah in the context of their own time and environment. It is postulated, therefore, that the rulings of Islamic law need to be examined in the light of the Qur'an, the correct Sunnah and the Islamic core values promoted in them. These include several internationally protected human rights, such as the right to life, equality, and freedom of religion. The thesis points out that the main purpose of Shariah is to serve the benefit of the people and to protect them from harm. To this end, Shariah has provided the Islamic principles of reality and necessity. These require that the reality of life and the needs of the people be considered at all times. If necessary for the sake of the people, the principles allow for exceptions to be made to even definite provisions. It, further, demonstrates how these principles can be applied to reform the hudud ordinances to reconcile them with international human rights law.
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Zawātī, Ḥilmī. "Just war, peace and human rights under Islamic and international law." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28236.
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The present thesis attempts a critical examination of the theory of war under Islamic and public international law, in an effort to demonstrate that jihad is a just, defensive, and exceptional form of warfare, geared to the maintenance of peace, and the protection of human rights for all people, whether those rights be exercised alone or in association with others, without distinction as to race, sex, language or religious belief. Through an examination of the norms of Islamic and public international law on armed conflict, this thesis argues that Islamic law, which governs the doctrine of jihad, is realistic and practical. Further, it made a great contribution to international humanitarian law more than a millennium before the codification of the four Geneva Conventions of 1949, and eight centuries before the appearance of Hugo Grotius treatise "De jure belli ac pacis libri tres" in 1625.<br>Furthermore, this comparative study reveals that the word jihad might be one of the most misunderstood terms in the history of Islamic legal discourse. This analysis also claims that the division of the world into dar al-Islam (territory of Islam) and dar al-harb (territory of war), which is not predicated on a state of mutual hostility, was dictated by particular events, and was not imposed by scripture. Moreover, this discussion provides that Islamic humanitarian law regulates conduct during a jihad on the basis of certain humane principles, compatible with those upon which modern international conventions are based. Finally, this thesis concludes that there is a unique relationship between jihad and the notion of just war, a matter which qualifies it as the bellum justum of Islam.
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Abdul, Rahman Hilmi M. "Just war, peace and human rights under Islamic and international law." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0007/MQ37294.pdf.
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Chase, Anthony G. "Islam and human rights : clashing normative orders? /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2000.
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Thesis (Ph.D) -- Fletcher School of Law and Diplomacy, 2000.<br>Adviser: Andrew Hess. Typescript. Vita. Bibliography: unnumbered leaves. Access restricted to members of the Tufts University community. Also available via the World Wide Web;
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Awabdeh, Mohamed al. "History and prospect of Islamic criminal law with respect to the human rights." [S.l. : s.n.], 2005. http://deposit.ddb.de/cgi-bin/dokserv?idn=976510677.
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Awabdeh, Mohamed Al. "History and prospect of Islamic criminal law with respect to the human rights." Doctoral thesis, Humboldt-Universität zu Berlin, Juristische Fakultät, 2005. http://dx.doi.org/10.18452/15294.
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Die wichtigste dieser Arbeit zugrunde liegende Frage ist, ob ein spezifisches muslimisches Strafrecht in den muslimischen Ländern noch angewendet werden kann. Gibt es eine Zukunft für die Sharia, und wenn ja, wie sieht diese aus? Welche Art des Strafrechts wird zurzeit und zukünftig benötigt, um ein ruhiges und beständiges Leben in islamischen Gesellschaften zu ermöglichen? Können diese Gesellschaften einen Gesetzeskodex anwenden, der den internationalen und inländischen Erwartungen im Sinne der grundlegenden Menschenrechte sowie den Prinzipien von Gerechtigkeit und Gleichheit vor dem Gesetz entspricht? Mit dieser vorliegende Recherche möchte ich wichtige Konzepte des Strafrechts erklären - nicht nur Nicht-Muslimen sondern auch Muslimen. Wir haben selbst auch das Bedürfnis zu erlernen, wie man mittels wissenschaftlicher Methoden und Logik das islamische Strafrecht erforschen und erfassen kann. Wir möchten zeigen, wie islamisches Strafrecht durch Studie und Analyse verstanden werden sollte. Die Auslegung des Gesetzes muss entsprechend dem Nutzen und im Interesse der Menschen geändert werden, weil Gott möchte, dass seine gesamte Schöpfung in Frieden, Gerechtigkeit und Respekt füreinander lebt. Die heutige islamische Welt ist streng in Modernismus und Fundamentalismus geteilt. Beide Denkweisen können in hohem Grade über ihr Verhältnis zum Westen definiert werden. Modernismus zieht in Betracht, was der Westen erzielt hat und verlangt eine Anpassung der eigenen Ideen, Werte und Bräuche. Die Modernisten befürworten eine ausgedehnte Deutung des Islams, um traditionelle islamische Lehren und Prinzipien harmonisch mit den Aspekten einer modernen, progressiven Gesellschaft co-existieren zu lassen. Fundamentalismus dagegen verlangt die Rückkehr zum angeblich ursprünglichsten Konzept des Islam, das westliche Errungenschaften und Konzepte zurückweist. Bereits zu Beginn des 20. Jahrhunderts stimmten liberale islamische Denker darin überein, dass es zwingend notwendig ist, die rechtlichen Grundlagen zu modernisieren ohne dabei jedoch islamische Beschränkungen völlig zu vernachlässigen.<br>The big question underlying this work is whether a specific Muslim criminal law can still be applied in Muslim countries. Is there a future for the Sharia, and if yes, how will it look like? What type of criminal law is needed at present and in the future in order to provide for peaceful and stable Islamic societies that apply a law code that meets international and domestic expectations in view of basic human rights as well as general approaches towards justice and equality before the Law? Through this research I would like to explain some important points of criminal law not just for the non -Muslims but also for Muslims. We ourselves want to learn how to conduct research using scientific methods and logic in order to understand Islamic criminal law. We want to show how Islamic criminal law should be understood through study and analysis. The analysis of law must be changed according to the benefits and interests of the people because God wants to see all his creation living in good way, peacefully, with justice and respect for each others. The Islamic world of today is sharply divided between modernism and fundamentalism. Both streams of thought may be defined to a large extent by their relationship to the West. Modernism takes into account what the West has achieved and calls for an adaptation to one's own ideas, values and practices. They advocate a broad interpretation of Islam for harmonising the traditional Islamic teachings and principles with the needs of a modern, progressive society. Fundamentalism, on the other hand, implies a return to a supposedly original core Islamic concept that rejects Western achievements. By the beginning of the 20th century there was a consensus among liberal Islamic thinkers about the necessity to reform and to meet modern legal standards without totally abandoning Islamic restrictions.
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Al-Subaie, Salman Muhammed. "The right to a fair trial under Saudi Law of Criminal Procedure : a human rights critique." Thesis, Brunel University, 2013. http://bura.brunel.ac.uk/handle/2438/7763.
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This study examines the compatibility of the Law of Criminal Procedure of 2001 in Saudi Arabia with the international human rights standards, and provides recommendations for criminal procedure reforms. The recent developments in the Saudi Arabian criminal justice system make it important to examine the right to a fair trial within the legal system of Saudi Arabia. This study starts by examining the international human rights standards related to the right to a fair trial and the right to a fair trial under the Saudi Arabian legal system. The study then examines the extent to which Shariah law recognizes the international human rights standards related to the right to a fair trial. This will involve the sources of Shariah and the school of thought in the Islamic jurisprudence as well as the crimes and punishments in Islamic law. The main argument is highlighted in Chapters Four and Five of this research, the former of which study the pre-trial process in the Saudi Law of Criminal Procedure in the light of international human rights standards, and the latter has evaluated the right to a fair trial under Saudi Arabia legal system. Various cases are examined in these two chapters, and the sources of those cases vary in terms of the level; for instance, some of them were provided by the General Court in Riyadh; others were provided by the Supreme Judicial Council; and others were obtained from the Modawanat-Al-Ahkam, which is the publication of the Ministry of Justice containing a variety of cases. Cases in the international domain were brought mainly from the Working Group of Arbitrary Detention in the HRC. The study provides suggestions necessary for the Law of Criminal Procedure in relation to specific articles.
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Erwin, Courtney Paige. "Islamic law and modernity : Abdullahi an-Naim's proposal for reform." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32908.
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This thesis examines the state of Islamic law in the modern context as perceived by the Muslim scholar Abdullahi an-Na`im, assessing its suitability for contemporary society, with particular emphasis upon its relationship to international human rights standards. The first part of this work reviews the impact of the nation-state upon the current international structure and then considers Islamic law as it was classically conceived and developed. The focus of this discussion addresses the importance of clear and definite texts in the Qur'an and the roles of ijtihad and naskh in us&dotbelow;ul al-fiqh, exploring the dimensions of flexibility and change allowed in this system. The second part involves an investigation of the development of international human rights standards and provides an appraisal of their authority and validity by which the Shari'a is today judged. The areas in the Shari'a that are seen to conflict with these modern standards, specifically the status of women and non-Muslims, and criminal punishment, are examined. Finally, the methodology for the reform of Islamic law proposed by an-Na'im is then evaluated, with due consideration given to the importance of hermeneutics and historical context. The value given to the difference between the Meccan and Medinan verses for the construction of a new understanding of the Qur'an within the framework of legal methodology is presented, as are the methodological tools that an-Na'im employs for modern legal reform.
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Moosavinia, Haamed. "The relations between human rights ans islamic rights in domains of private law (with a critical view of Iran law ans Shia religious Rights)." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3020.
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Dans les deux siècles précedents, avec l’accélération des progrès scientifiques de l’homme, le droit tel d’autres domaines scientifiques a eu des évolutions et progrès. Une d’entre celles est le progrès considérable du droit de l’Homme en tant qu’une branche de droit. Tant qu’il semble dans plusieurs sociétés la déclaration des droits de l’Homme et ses enseignements se sont remplacé au lieu sublime et respectable des enseignements religieux et des textes divins. Dans telles situations il est évident dans les cas où il y a une contradiction entre les enseignements religieux et celles du droit de l’Homme cela produit des litiges et des conflits entre eux. En étudiant les matières litigieuses éventuelles entre les principes du droit de l’Homme et les enseignements et instructions religieuses, notamment le figh chiite, dans le domaine du droit privé et l’étude des lois de la république islamique d’Iran - connu comme un gouvernement religieux qui conforme son droit avec le figh chiite - dans ce domaine il semble que les contradiction existant dans les plusieurs cas n’est pas le résultat inévitable et sûr de la croyance solide à la religion et à l’école (chiite) mais seulement il est la répercussion d’une façon de vue spéciale er des interprétations radicales des enseignements religieux<br>In the last two centuries, the science of law as well as other scientific disciplines has made significant developments. One of them is the recognition of human rights. Undoubtedly, today human rights issue is considered as one of the main concerns of the international legal community. As far as it seems in many communities, Universal Declaration of Human Rights and human rights teaching, replaced some scriptures and religious teachings which had high status and respectful position in the past. Considering this reality, it is obvious that dispute and conflict occurs between the activists of the two domains!. By studying the possible conflicts between human rights principles and Shiite religious teachings (One of the Islamic schools) in the area of private law, and the study of the internal laws of the Islamic Republic of Iran- As a theocracy which approved and set its rules in accordance and comply with the Shia principles - In this field, it seems that the existing conflicts in many cases, is not the inevitable result of belief in Islam and adherence and obligation to the Shia principles, but as a result of a specific look and a radical interpretation of religious teachings
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Mukhtar, Al-B. "Human rights and Islamic law : the development of the rights of slaves, women and aliens in two cultures." Thesis, University of Manchester, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.498396.
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Hamzic, Vanja. "A history in the making : Muslim sexual and gender diversity between international human rights law and Islamic law." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/a-history-in-the-making(1fff3bb6-e893-40f0-88eb-85ec4d8549de).html.
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This thesis offers a critical historical analysis of the discourses on sexual and gender diversity related to international human rights law and Islamic law, as well as an ethnographic account of contemporary Muslims in Lahore, Pakistan whose pluralist sexual and gender experience defies the punitive gaze of state law. The central hypothesis of this project is that critical - and parallel - examinations of the legal, social and political genealogies of human rights law and the Islamic legal tradition, as they relate to human sexual and gender difference, can reveal some salient patterns of insurrectionary vernacular discursive practices. It is, moreover, posited that sexually diverse and gender-variant Muslims already engage in such practices, which help them to negotiate their legal, political and social positions. The ethnographic part of this thesis, then, documents and interrogates those practices, while the concomitantly pursued historical analysis provides a broader background for understanding their invaluable role. Thereby compiled and recounted, a history - of sexual and gender plurality amidst the umma (1) past and present - is always already in the making. Whilst its roots - and rites run deep into the idiosyncratic forms of Muslim sociality, that narrative is now increasingly seen as a part of larger human rights and sexual/gender reforms. This thesis, thus, also endeavours to contextualise and historicise the treatment of sexual/gender diversity in international law- epitomised in the (legal) ascendance of the notions of sexual orientation and gender identity - by retracing, inter alia, the making of the sexual and gendered subject of Christian and European law. Ultimately, this thesis is an interdisciplinary account of Muslim sexual and gender diversity, and of the attempts of historical and contemporary legal systems at its regulation.
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Al-Hamli, Ahmed Thani Juma. "Islam, democracy, and human rights : can universal human rights be applied in our relativistic world?" Thesis, University of Hull, 2006. http://hydra.hull.ac.uk/resources/hull:5842.
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This study mainly focuses on the compatibility of the international human rights with the diverse cultural and religious values of our world, in particular, the Islamic Shari'ah, consisting of values that not only extend across different regions but even form an important factor of legitimacy for most Islamic states. The study will extensively discuss the international conception of human rights and whether such rights are universal in character and hence applicable to all societies irrespective of their local values, or whether their local values are to a certain degree inevitable to establish real universal human rights with full realization of their essence. It will raise some religious and cultural matters that could form obstacles to the full realization of human rights, such as the complexity of the implementation of human rights under Islamic Shari'ah. It will also refer to traditional values and principles of the British common law, in which Parliament is the sovereign body accorded unrestrained power, which seems to pose the same difficulty that Islam could cause in human rights implementation. The study will demonstrate that the cultural tension with human rights is not exclusive to a certain culture but it is a result of the variety of diverse traditions of different nations that fonn our relativistic world. The study will suggest that although some of the local values of certain societies may raise tension with the principles and values of the current international trend of human rights, this does not mean that these local principles and values must be changed to comply. Rather, it may more appropriately be suggested that this developing notion of human rights should be reconsidered to make universal rights more universal and not relative to a certain regional part of the world.
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Elfegiry, Moataz Ahmed Ahmed Mohamed. "Islamic law and human rights in the thought and practice of the Muslim Brotherhood in Egypt." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23687/.
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Tehrani, Maryam Moazezi Zadeh. "Women's rights in Islam and current discourse of international human rights law." Thesis, University of Hull, 2007. http://hydra.hull.ac.uk/resources/hull:6643.
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The international norm of non-discrimination on the basis of sex as reflected in the UN human rights instrument culminated in 1979 with the adoption of the UN Convention on the Elimination of All Forms of Discrimination Against Women. With the adoption of the Convention, the separate concepts of women's rights were recast in a global perspective, and supervisory machinery with terms of reference similar to those of existing human rights organs was provided for. Although the Convention is considered as the most important binding document for elimination of discrimination against women, it met with a large number of reservations by member states. The number of far reaching reservations entered to the Women's Convention has been the subject of a global debate and the Convention is seen as the most 'political' of all the human rights instruments. Muslim member states to the Convention have entered reservations to its substantive provisions based on Islamic Law and emphasise that the formulation and interpretation of these rights in Sharia is very different from the concept of human rights in international human rights instruments. Reservations of Muslim state parties to the substantive provisions of the Women's Convention and present gender discriminatory laws in Muslim states based on some jurists' interpretation of a few verses in the Quran and the existence of a few ahadith, including qawwamun (the superiority of male over female in marriage), divorce, guardianship and custody, women's testimony which is worth half that of a man in financial transactions; inheritance rights of women where women are entitled to half the share of a man in a comparable situation; polygamy and some issues in Islamic penal law which are undesirable from the perspective of women's human rights in international law have led to the belief that women in Islamic societies are second citizen and Islamic principles are an obstacle to eliminating discrimination against women. They also reinforce the view in the West that the concept of women's human rights in Islam is entirely irreconcilable with international human rights norms on the subject, such as those expressed in the Women's Convention. By studying the origin of the religion and Islamic sources, the present author, however, seriously doubts the validity of the Western view and Muslim parties' reservations to substantive provisions of the Convention, based solely on their interpretation of the Sharia. Contrary to the common perception, the principles of Islamic law do not consist of an immutable, unchanging set of norms, but have an inbuilt dynamism that is sensitive and flexible so that Islamic law can remain up-to-date and respond to the questions and demands of people at different times and places. This project, in the light of Islamic sources and interpretations of Islamic jurisprudence from both schools of thought, Sunni and Shi'a, is designed in four parts to discuss and explore the place of women's rights in Islam and the current discourse of women's human rights in modem international law in order to determine whether Islamic law is reconcilable with international women's human rights such as those expressed in the Women's Convention.
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Al-Jamal, Sultan. "Freedom of speech as a universal value : a comparative approach from international human rights law, the First Amendment, and Islamic law." Thesis, University of Hull, 2007. http://hydra.hull.ac.uk/resources/hull:6439.
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The issue of universalism in the human right of freedom of speech is one of several that continue to be debated among Muslims and Westerners. As evidence of incompatibility of Islamic law with the international law of freedom of speech, Westerners, on the basis of Muslims' reactions towards the Satanic Verses and Danish cartoons, point to the blasphemy law in Islam (Sab Allah wa Sab al-Rasul). Four other controversial areas are often raised as an indication of differences between these two laws, namely, speech threatening nation security (Fitnah), defamatory speech (Qadhf and Iftira), obscenity (al-Fihsh), and hate speech. This study examines the important question of whether or not the Islamic law of freedom of speech is compatible with the international law of freedom of speech. The study argues that the Islamic law of freedom of speech is not contrary to the international law of freedom of speech, represented in two of the most significant legal sources of the right to freedom of speech, namely, Article 19 of the ICCPR and Article 10 of the ECHR, both based on the Universal Declaration of Human Rights, which this study presumes to be the standard of the human right of freedom of speech. Rather, the study goes further and concludes that Islamic law, as embedded in the Quran and Sunnah, urges the international concept of freedom of speech and calls for it. This compatibility between Islamic law, on the one hand, and international law, on the other, is not restricted to the level of the concept of freedom of speech. Rather, even the interpretation and application of freedom of speech in the light of Islamic law are, to a considerable degree, consistent with the interpretation and application of the international law of freedom of speech by the Human Rights Committee and European Court. Although there are some differences in interpretation and implementation of moral limitations on freedom of speech between Islamic Law and the international law of freedom of speech, this does not create a general state of dissonance between them. The study argues that such differences are even more pronounced among liberal democracies. In order to demonstrate the differences among liberal democracies in this regard, American law of freedom of speech (the First Amendment) is analysed in depth. The discussion of these free speech laws reveals that although there is universality of freedom of speech among liberal democracies (which refers to the universal quality or global acceptance of the idea of freedom of speech), universalism in the right to free speech (referring to a universally applicable interpretation of freedom of speech) has not been achieved.
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Nagata, Masaki. "Assessing apostasy, blasphemy and excommunication (takfir) in Islam and their modern application by states and non-state actors." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/14413.
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In certain contemporary Muslim majority states apostasy and blasphemy are not merely religious sins; they are acts which potentially have legal, or extra-legal, consequences. Although apostasy has not been criminalised in many such states, extrajudicial killings of apostates are carried out by some extremist groups and individuals. Such groups always justify these murders of fellow Muslims and non-Muslims on the grounds of apostasy and blasphemy. The concept and use of takfir (excommunication) is also a serious issue in Muslim majority states. Groups such as Daesh (also known as Islamic State of Iraq and Syria) rely on takfir to attack fellow Muslims, despite there being no legal basis in Shari’a for the use of takfir or for criminalising apostasy. Although the concept was developed by people, not God, takfir are now being used to bypass rational human judgement. Their use plays a major role in many of the religious issues confronting Muslim majority states, such as the criminalisation of apostasy and blasphemy. This thesis analyses the central issues of apostasy, blasphemy and takfir collectively, as their history and their contemporary use and misuse by extremist groups are inextricably entwined. The key finding is that the right to punish apostasy and blasphemy and to issue declarations of excommunication (takfir), all originally reserved in Islam for God only, have been appropriated by man. Through developments in the understandings of these concepts, all three have come to be seen by some scholars and ordinary believers as a ‘right of man’. This evolution in interpretation and in application is inconsistent with Shari’a law.
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Mokhtari, Ali. "Torture and other cruel, inhuman or degrading treatment or punishment." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82665.
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Is it an activity qualified as torture only when it is carried out for certain purposes? At the heart of the debate lies the question of whether or not corporal punishment is a form of torture. Aspects of corporal punishment remain acceptable according certain religious traditions. An example of this is found in traditional Islamic law, which has banned both torture and other cruel, inhuman and degrading treatment or punishment, when used for the express purpose of obtaining confessions or information. In other circumstances, however, severe corporal punishment is acceptable in Islamic law. As a result, some Islamic states whose domestic law is rooted in traditional Islamic law, justify their use of torture by invoking Islamic traditions: they claim that corporal punishment is derived from God's will. These states tend to consider its use as lawful sanctions, and it is made legal under their domestic law. In this paper, Iran is studied as one such state.
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Alkharashi, Suliman Abdullah. "Human rights in the stage of criminal investigation : a comparison between law and practice in Saudi Arabia and England and Wales." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/56824/.
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This thesis is a comparative study of the pre-trial procedures of England and Wales and Saudi Arabia. Its aim is to show how the pre-trial procedures of Saudi Arabia could be re-designed in order to conform to both the standards set by international human rights and the norms of Shari'ah law and argues that there is much common ground between the two. It addresses the human rights relevant to pre-trial procedures and explores in-depth how these are expressed in international human rights legislation and in the current legislation of England and Wales with particular reference to the Police and Criminal Evidence Act (1984). They are contrasted with the relevant articles of the Code of Criminal Procedure 2001 (CCP) of Saudi Arabia. Individual rights such as the right to liberty, the right silence, the right to privacy, the right to bail and the right to an effective remedy are examined in depth and relevant case law is cited throughout. The history of pre-trial procedures and regulations in England and Wales and Saudi Arabia is explored in order to understand how these have developed into what exists today. The former is traced from the Norman period to the present day and the latter from the pre-Islamic era of the Arabian Peninsula. The actual practice of these procedures is explored comparatively through a fieldwork project involving semi-structured interviews with police officers and lawyers in England and police officers, police officers, prosecutors and lawyers in Saudi Arabia. The thesis ends with a thorough examination of how pre-trial procedures in Saudi Arabia could be regulated and monitored so as to bring them in line with the standards required by international human rights legislation and international practice and with the demands of Islamic law.
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Iosia, Davide. "La tutela dei diritti umani nel partenariato euro-mediterraneo. Focus sul Maghreb." Doctoral thesis, Università di Catania, 2013. http://hdl.handle.net/10761/1370.
Full textAbstract:
Le clausole di condizionalità degli Accordi di Associazione con i quali l'UE gestisce i propri rapporti con i Paesi del bacino mediterraneo comportano un certo grado di tutela dei diritti umani e delle libertà fondamentali da parte di questi ultimi. La collocazione di tali Paesi nell'orbita dei Paesi islamici rende necessaria una riflessione circa la compatibilità tra il diritto islamico e i moderni standards occidentali di tutela dei diritti fondamentali dell'uomo e del cittadino. In tal senso, la ricerca procede nell'analisi della situazione giuridica della tutela di tali diritti in Algeria, Tunisia e Marocco.
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Al-Harbi, Ibrahim Sulaiman. "Democracy in Islamic and international law : a case study of Saudi Arabia." Thesis, Brunel University, 2010. http://bura.brunel.ac.uk/handle/2438/4522.
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Following the rise of Islamic fundamentalism, Muslim nations have been placed in the spotlight of international debate; the prevailing understanding is that democracy and Islam are fundamentally incompatible. This verdict is particularly damning in light of the trend in International Law which, since the collapse of communism in Eastern Europe, has equated democracy with human rights. Yet, a thorough analysis of the debate, taking into account the historical and theoretical bases of liberal democracy — the cultural, legal, and political development of Islam, and the extent to which the politics of Islamic countries represents the politics of Islam — reveals that democracy and Islam are, in fact, fundamentally compatible. In practice, Islamic Law can be applied alongside developments in democratic representations and human rights, whilst popular perceptions of Islam as inhibiting development in human rights are often unfounded, as can be demonstrated by examining the case of Saudi Arabia.
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Benzeer, Ramadan Mohamed. "The legal cocept of human rights and fundamental freedoms : a comparative study of Islamic and international law with particular reference to the Lybian experience." Thesis, University of Westminster, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434291.
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Zarzour, Asma Adnan. "The particularities of human rights in Islam with reference to freedom of faith and women's rights a comparative study with international law /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24806.
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Moschtaghi, Ramin S. "Die menschenrechtliche Situation sunnitischer Kurden in der Islamischen Republik Iran Probleme der Verwirklichung der Menschenrechte in einer stark religiös geprägten Rechtsordnung im Spannungsfeld zwischen Völkerrecht, iranischem Verfassungsrecht und schiitischem religiösem Recht = The human rights situation of Sunni Kurds in the Islamic Republic of Iran : the problems of realising human rights in a legal system characterised by the primacy of religious law /." Heidelberg ; New York : Springer, 2010. http://dx.doi.org/10.1007/978-3-642-10693-4.
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Šichová, Petra. "Pojetí lidských práv v islámu a jeho odraz v mezinárodních vztazích." Master's thesis, Vysoká škola ekonomická v Praze, 2008. http://www.nusl.cz/ntk/nusl-10988.
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The main purpose of this thesis is to analyze the conception of human rights in Islamic culture and to examine its influence on international relations. The essential method used to complete the analysis is a comparison of conceptions of human rights in western culture and in Islamic culture. This comparison is based on the most important documents involving human rights. Particular examination of different conceptions is posted in the case study of Pakistan based on Sharia and of secular Turkey. The thesis examines the hypothesis based on opinion, that the states practicing Sharia are not able to follow all the human rights as involved in the western conception of United Nations. Thus, position of those states in international relations is not as good as in case of the secular ones. Anyway, while analyzing various sources and factors, the hypothesis was found not as well-founded as it was supposed to be.
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Tošovská, Lucie. "Univerzalita a relativita lidských práv z pohledu islámu - případová studie Saúdská Arábie." Master's thesis, Vysoká škola ekonomická v Praze, 2013. http://www.nusl.cz/ntk/nusl-193696.
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In my diploma thesis I focused on human rights in Islam from the universal and the culture comparative point of view. A goal of my work was to find out, whether it is possible to justify the human rights abuses under the terms of concept of cultural relativism in the Islamic civilisation. The thesis should answer a question if it is possible to apply the principles of cultural relativism in case of human rights abuses in Saudi Arabia. This was achieved by analyzing the most important international and regional tools for human rights protection. The thesis is divided into three chapters, which are dedicating to this issue.
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Hosseinioun, Mishana. "The globalisation of universal human rights and the Middle East." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8f6bdf79-2512-4f32-840a-3565a096ae8d.
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The goal of this study is to generate a more holistic picture of the diffusion and assimilation of universal human rights norms in diverse cultural and political settings such as the Middle East and North Africa (MENA). The overarching question to be investigated in this thesis is the relationship between the evolving international human rights regime and the emerging human rights normative and legal culture in the Middle East. This question will be investigated in detail with reference to regional human rights schemes such as the Arab Charter of Human Rights, as well as local human rights developments in three Middle Eastern states, Egypt, the United Arab Emirates, and the Islamic Republic of Iran. Having gauged the take-up of human rights norms on the ground at the local and regional levels, the thesis examines in full the extent of socialisation and internalisation of human rights norms across the Middle East region at large.
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Hashemi, S. Ahmad. "The question of freedom within the horizon of the Iranian Constitutional Movement (1906-1921)." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74388230-d9c6-4c17-850b-bdbceaa0848b.
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The present DPhil research attempts to develop an appropriate method for the historiography of ideas by taking into consideration cultural, linguistic and socio-political limitations and obstacles to free thinking in a predominantly closed society like Qajar Iran. By applying such a method the study then investigates the history of the idea of freedom in Iran during one of the most important periods in the evolution of this concept. The research method is grounded in a hermeneutical interpretation of Collingwood's logic of question and answer. It also employs MacCallum's meta-theoretical frame of analysis which states that freedom is always of something (an agent or agents), from something (conditions), to do something (actions). Using this methodological framework, the research shows how most locutions about freedom uttered in the last century of the Qajar period were formed within the horizon of the question of decline and were somehow related to remedy such situations. It then explores how late Qajar interpretations of the three variables of freedom manifest themselves in the socio-political life of early 20th century Iran. During the first constitutional period (August 1906-June 1908), the major concern of the first majlis was to establish the rule of law. In legislating the constitution and its supplement, the majority of the majlis believed that the main obstacle to freedom was arbitrary rule. Therefore, they endeavoured to restrain the government’s illegal and arbitrary interferences in the people's freedom. However, they did not develop a rational criterion for identifying legitimate and justifiable legal interferences. During the second constitutional period (July 1909– February 1921), the main concern of the second majlis was to restrain chaos and to strengthen the central government in order to put an end to domestic insecurity and foreign threats. To rectify such a situation, the majlis empowered the government to interfere even in the freedoms guaranteed by the constitution. As a result, the situation began to turn from chaos towards arbitrary rule. The research also argues that in most of their interpretations of the aim of freedom, constitutionalists considered an action permissible only if it was compatible with public interest as well as the material and spiritual progress of individuals and society. Theoretically, the aim of freedom could not have been the doing of an action that harmed another person or violated his/her freedom. Furthermore, 'the right to be wrong,' even if it harmed no one, was never defended. Nonetheless, in practice, freedom turned into chaos and licence in both the first and in the second constitutional periods. Finally, this study investigates how the Iranian pioneers of the freedom-seeking movement responded to the question of the eligibility of the agent of freedom, and the question of the equality of agents in having freedom. Iranian society was taking its first steps in experiencing the rule of law and had a long way to go to rectify its discriminatory culture and to establish equal rights. In such conditions, accepting a set of equal fundamental rights for all Iranians should be considered a great achievement for the constitutional movement.
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Haug, Kamøy Kristin. "Fluidity of law in the United Arab Emirates." Thesis, Toulon, 2017. http://www.theses.fr/2017TOUL0114.
Full textAbstract:
Le concept de "fluidité du droit"' interroge les variations de l'application du droit aux Emirats arabes unis (E.A.U.). L'intention est de protéger les intérêts des citoyens émiriens contre les non-citoyens tout en imposant le droit des décideurs dans un cadre juridique arabo-musulman. Le contexte (acteurs et espèces) détermine l'adaptation du droit. Les E.A. U. ont signé des traités internationaux qui les obligent à mettre le droit local en conformité. Or, les réserves stipulées et le manque de clarté retardent ce processus. Localement, l'application du droit dépend de la variété des sources, notamment du droit islamique et de ses différentes écoles, d'une procédure législative opaque et d'un système judiciaire complexe (trois types de tribunaux, statut personnel discriminant fondé sur la notion de citoyenneté). Les limites fluctuantes entre les sphères publiques et privées font enfin planer une incertitude dans des domaines relevant de l'intime ou de la diffamation par exemple. Les autorités émiriennes exercent un contrôle sur le droit en s'appuyant sur une organisation tribale et un système de permis à tous les étages de la société émirienne. La liberté d'expression à cet égard a subi les effets du Printemps arabe de 2011. Le système de délivrance de permis s'en est trouvé renforcé pour assurer la stabilité du régime. Le droit à l'éducation, très interprétatif, montre comment les permis d'exercice interprètent différemment ce droit. Le droit du travail est aussi encadré par des permis. Les autorités émiriennes sous-traitent aux citoyens émiriens le contrôle des travailleurs étrangers. Dans le contexte d'une croissance économique exceptionnelle, des observateurs extérieurs ont interrogé les effets de cette croissance sur les droits de l'homme et les médias. Le gouvernement fédéral a très vite appris à utiliser son système pour se protéger des droits« universels». Des organisations écrans ont été créées pour répondre aux critiques exprimées en insistant sur le point de vue émirien. L'aide étrangère permet en outre d'acquérir un statut privilégier dans le domaine humanitaire. L'intention est de rendre la critique de la fluidité du droit impossible ou injuste. Vu de l'extérieur, bien des décisions émiriennes peuvent être interprétées comme arbitraires. Or, la fluidité du droit est un principe interne qui a sa logique, celle de préserver l'Etat et de le rendre résilient en cas de contestation<br>The notion of "fluidity of law" illuminates how the law in the United Arab Emirates (UAE) may change influencing what constitute a right serving the purpose of protecting national interest, continuing the rule of the rulers and protecting the interests of the citizens versus non-citizens in an Arab-Muslim setting. Equally important, this contextual law is just according to the idea of justice in Islamic law emphasizing the importance of knowing the local context before making moral judgements. On the international level, the UAE government has consented to certain core human rights treaties creating legal obligations domestically. But, the state's reservations to consented treaties and lack of clarity about the status of treaties in local law and courts creates uncertainty about implementation of treaty obligations. On the local level, a diversity of legal sources with Islamic law as primary source of law with its four interpretations in Sunni Islam, a non-transparent legislative and court system, three parallel court systems and persona! status law distinguishing citizens from non-citizens make it challenging to predict what the law may be. Furthermore, the notions of private and public in law are in constant flux in the jurisdiction indicating how what appears to be private might be public in intimate relations and how to be private in public domains through defamation legislation. Finally, this work shows how the authorities have established a system of control of rights based on traditional tribal organizations through a license system in law of rights in several spheres of society. This system of license creates hierarchy of rights, control of exercise of rights and at times outsources monitoring of other unacceptable behaviour. The sphere of expressions is examined in detail in this work as the regional upheavals in 2011 resulted in more legislation beyond licensing to protect the stability of the rulers. However, what the law is on the ground is also affected by local interpretations of rights and this will be illustrated through the right to education. Additionally, the license system in employment of non-citizens is based on a fusion between the interests of the authorities and citizens creating a system where citizens may willingly monitor non-citizens on behalf of the state. Against the backdrop of growing economic success in the UAE, outsiders were questioning the price of the boom resulting in attention from human rights activists and media. But, the government quickly learnt how to use its license system to protect itself by establishing a front organization to retaliate on its behalf. Other organizations with links to the authorities would appear. On the back of growing influence of the state, the authorities changed its way of responding to the view of outsiders on its law and rights. Foreign aid provided the state with status and influence as a humanitarian state making it harder to question the fluidity of law in the jurisdiction. While the unpredictable nature of the law in the UAE might seem chaotic from the outside and on the ground, I argue that the fluidity of law legitimises the state and makes it resilient
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Waris, Attiya. "The freedom of the right to religion of minorities : a comparative case study between Kenya and Egypt." Diss., University of Pretoria, 2004. http://hdl.handle.net/2263/1121.
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"Every country has religious minorities. Any study of religious minorities and the protections afforded to them must also examine the significance of minorities per se. Minorities have no internationally accepted definition. Definitions are either broad and with little specificity or narrow and exclusive. Generally, two trends with regard to minority rights can be observed. On the one hand, in many countries, a comprehensive system of the legal protection of minorities has been introduced. Here the biggest problems stem from the difference between formal and informal rights. On the other hand, a number of countries have not legally committed themselves to the protection of minorities; ranging from inadequate safeguards to non-recognition of the minority. National minorities have received broad, although not well-differentiated, reporting in the international media and attention in international organisations and its impact on the discourse on religious rights have been minimal. However, minority religious rights have featured less significantly on the public agenda. The implications of the status of national minorities and religious groups are that many minorities believe that the majority group generally receive privileged status in state structures, while the minorities are viewed with suspicion. The issue of religious representation and safeguards arose within the Constitution of the Republic of Kenya ("Kenyan Constitution") where there is a recently concluded Constitutional Review Commission that had the Christian majority object to the "excessive protection" being granted to the Muslim minority. There was a huge debate as to the extent of inclusion of Sharia in the resultant draft constitution as well as the protection of fundamental principles of human rights and Islam. The question thus arises, should one apply Sharia or enshrine it in the constitution of a country, or will this involve overprotection that may lead to long-term exploitation of the law by the minority. The Arab Republic of Egypt ("Egypt") and the Republic of Kenya ("Kenya") have been chosen as case studies as they are interesting reflections of the development of states in Africa: Kenya with a Muslim minority maintaining a hold on the application of Islamic law where there is a Christian majority, while in Egypt the Copt and Shia Muslim populations are trying to assimilate into the state. Sharia is of imporance both to Kenya and Egypt. In Egypt the entire legal system is premised on the constitutional provision that Sharia is the principle source of law, thus some religious minorities in Egypt look for ways to maintain their identity and circumvent the application of Sharia provisions. Kenya, with a Muslim religious minority, is grappling with the concept of Sharia and how far it should apply to Muslims in a country. Thus these two countries have an inverse mirror image problem of each other as between the two major world religouns, Christianity and Islam. ... Chapter one sets out the content of the research, identifies the problem and applies the methodology. Chapter two discusses the international and regional law on religious minorities with a regional emphasis on African and the Arab region. Chapter three discusses the Islamic law on religious minorities, both Muslim minorities in non-Muslim states and non-Muslim minorities in Muslim states. Chapter four will focus on case studies comparing the protection accorded to the Muslims in Kenya with the Copts in Egypt, and analysing the extent to which Kenya and Egpyt have complied with international and regional law. Chapter five will set out recommendations and conclusions." -- Introduction.<br>Prepared under the supervision of Dr. Naz Modirzadeh at the Department of Political Sciences, School of Humanities and Social Sciences, The American University in Cairo, Egypt<br>Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2004.<br>http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html<br>Centre for Human Rights<br>LLM
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Hattab, Zoulikha. "Droits et libertés fondamentaux en droit musulman : le paradoxe de l'universalite." Thesis, Avignon, 2018. http://www.theses.fr/2018AVIG2064/document.
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Répondre à la problématique d’un Islam compatible avec les droits de l’homme est au regard des atrocités commises au nom de l’islam fondamental. Le but étant de faire une comparaison entre la vision universelle et la vision islamique des droits de l’homme, le paradoxe résidant dans le fait que les droits et libertés fondamentaux étant à valeur universelle, il ne devrait alors exister qu’une seule conception des droits de l’homme. L’autre paradoxe réside dans le fait que l’Islam est aussi une religion universelle qui dans ses sources protège et encadre très strictement la vie humaine. Les droits humains sont encadrés dans la vision universelle des droits de l’homme et ont muté en droits fondamentaux puisqu’ils sont consacrés par la majorité des Constitutions des États. Les États arabo-musulmans érigent aussi les droits fondamentaux au rang constitutionnel, mais sans jamais écarter l’islam. Il est de ce fait intéressant de comprendre comment les États arabo-musulmans arrivent à extraire de l’islam et de ses sources primaires les droits et libertés fondamentaux avec toutes les difficultés et limites que cela engendre<br>It is fundamental to study the compatibility of Islam and human rights in view of the horrors that are done in the name of Islam. We shall compare the universal vision and the islamic vision of human rights, keeping in mind that the paradox comes from the very universality of the fundamental rights and liberties. Thus, there should be only one unique conception of human rights. The second paradox is indeed the very universality of Islam, a religion that protects and oversees human life very strictly. Human rights are part of the universal vision of human rights but they converted into fundamental rights since they are enacted by a large majority of States in their Constitutions. The Arab-Muslim States also elevate fundamental liberties to constitutional status, without ever excluding Islam. It is hence interesting to understand how the Arab-Muslim States come to extract from Islam and its primary sources fundamental rights and liberties with all the difficulties and limits they have to face
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Huzejrovic, Huanita. "Human Rights and the Islamic Headscarf." Thesis, Linnéuniversitetet, Institutionen för ekonomistyrning och logistik (ELO), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27472.
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In 2004 a law banning all religious affiliation in public schools in France came into force. This started a heavy debate in the whole of Europe on whether this law is a violation of human rights law on the basis on freedom of religion and the freedom to manifest his/hers religion or belief in worship. This had the greatest impact on Muslim girls wearing the Islamic headscarf. This is a study of the legal framework of the law in the light of human rights perspective. It is also a semi comparison between the French and the United Kingdom way of approaching the issue with the Islamic headscarf in public schools.Keywords: religion,
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Haug, Kamøy Kristin. "Fluidity of law in the United Arab Emirates." Electronic Thesis or Diss., Toulon, 2017. http://www.theses.fr/2017TOUL0114.
Full textAbstract:
Le concept de "fluidité du droit"' interroge les variations de l'application du droit aux Emirats arabes unis (E.A.U.). L'intention est de protéger les intérêts des citoyens émiriens contre les non-citoyens tout en imposant le droit des décideurs dans un cadre juridique arabo-musulman. Le contexte (acteurs et espèces) détermine l'adaptation du droit. Les E.A. U. ont signé des traités internationaux qui les obligent à mettre le droit local en conformité. Or, les réserves stipulées et le manque de clarté retardent ce processus. Localement, l'application du droit dépend de la variété des sources, notamment du droit islamique et de ses différentes écoles, d'une procédure législative opaque et d'un système judiciaire complexe (trois types de tribunaux, statut personnel discriminant fondé sur la notion de citoyenneté). Les limites fluctuantes entre les sphères publiques et privées font enfin planer une incertitude dans des domaines relevant de l'intime ou de la diffamation par exemple. Les autorités émiriennes exercent un contrôle sur le droit en s'appuyant sur une organisation tribale et un système de permis à tous les étages de la société émirienne. La liberté d'expression à cet égard a subi les effets du Printemps arabe de 2011. Le système de délivrance de permis s'en est trouvé renforcé pour assurer la stabilité du régime. Le droit à l'éducation, très interprétatif, montre comment les permis d'exercice interprètent différemment ce droit. Le droit du travail est aussi encadré par des permis. Les autorités émiriennes sous-traitent aux citoyens émiriens le contrôle des travailleurs étrangers. Dans le contexte d'une croissance économique exceptionnelle, des observateurs extérieurs ont interrogé les effets de cette croissance sur les droits de l'homme et les médias. Le gouvernement fédéral a très vite appris à utiliser son système pour se protéger des droits« universels». Des organisations écrans ont été créées pour répondre aux critiques exprimées en insistant sur le point de vue émirien. L'aide étrangère permet en outre d'acquérir un statut privilégier dans le domaine humanitaire. L'intention est de rendre la critique de la fluidité du droit impossible ou injuste. Vu de l'extérieur, bien des décisions émiriennes peuvent être interprétées comme arbitraires. Or, la fluidité du droit est un principe interne qui a sa logique, celle de préserver l'Etat et de le rendre résilient en cas de contestation<br>The notion of "fluidity of law" illuminates how the law in the United Arab Emirates (UAE) may change influencing what constitute a right serving the purpose of protecting national interest, continuing the rule of the rulers and protecting the interests of the citizens versus non-citizens in an Arab-Muslim setting. Equally important, this contextual law is just according to the idea of justice in Islamic law emphasizing the importance of knowing the local context before making moral judgements. On the international level, the UAE government has consented to certain core human rights treaties creating legal obligations domestically. But, the state's reservations to consented treaties and lack of clarity about the status of treaties in local law and courts creates uncertainty about implementation of treaty obligations. On the local level, a diversity of legal sources with Islamic law as primary source of law with its four interpretations in Sunni Islam, a non-transparent legislative and court system, three parallel court systems and persona! status law distinguishing citizens from non-citizens make it challenging to predict what the law may be. Furthermore, the notions of private and public in law are in constant flux in the jurisdiction indicating how what appears to be private might be public in intimate relations and how to be private in public domains through defamation legislation. Finally, this work shows how the authorities have established a system of control of rights based on traditional tribal organizations through a license system in law of rights in several spheres of society. This system of license creates hierarchy of rights, control of exercise of rights and at times outsources monitoring of other unacceptable behaviour. The sphere of expressions is examined in detail in this work as the regional upheavals in 2011 resulted in more legislation beyond licensing to protect the stability of the rulers. However, what the law is on the ground is also affected by local interpretations of rights and this will be illustrated through the right to education. Additionally, the license system in employment of non-citizens is based on a fusion between the interests of the authorities and citizens creating a system where citizens may willingly monitor non-citizens on behalf of the state. Against the backdrop of growing economic success in the UAE, outsiders were questioning the price of the boom resulting in attention from human rights activists and media. But, the government quickly learnt how to use its license system to protect itself by establishing a front organization to retaliate on its behalf. Other organizations with links to the authorities would appear. On the back of growing influence of the state, the authorities changed its way of responding to the view of outsiders on its law and rights. Foreign aid provided the state with status and influence as a humanitarian state making it harder to question the fluidity of law in the jurisdiction. While the unpredictable nature of the law in the UAE might seem chaotic from the outside and on the ground, I argue that the fluidity of law legitimises the state and makes it resilient
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El, Obaid El Obaid Ahmed. "Human rights and cultural diversity in Islamic Africa." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30434.pdf.
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Souaiaia, Ahmed E. "The sociology of inheritance : privileged parlance & unearned rights /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/10835.
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Almansoor, Mohamed Ali Saleh. "Political rights of women in Islamic law, international law and the United Arab Emirates law." Thesis, Glasgow Caledonian University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395790.
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Keith, Linda Camp. "The Law and Human Rights: Is the Law a Mere Parchment Barrier to Human Rights Abuse?" Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2247/.
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This study is the first systematic global analysis of the impact of law on human rights, analyzing the impact of twenty-three constitution provisions and an international covenant on three measures of human rights behavior, over the period of 1976-1996. Three sets of constitutional provisions are analyzed, including 1) ten provisions for individual freedoms and due process rights, 2) nine provisions for elements of judicial independence and 3) four provisions that outline procedures for states of emergency. Additionally, the impact of the International Covenant on Civil and Political Rights on actual human rights behavior is analyzed. Each of these areas of law are evaluated individually, in multiple models in which different elements vary. For example, some models control for democracy with different measures, others divide the data into the Cold War and post-Cold War eras, and some test constitutional indices. Finally, all provisions are simultaneously analyzed in integrated models. Provisions for fair and public trials are consistently shown to decrease the probability of abuse. An index of four freedoms (speech, religion, association, and assembly) decreases the probability of abuse somewhat consistently. Three of the provisions for judicial independence are most consistent in reducing the probability of abuse: the provisions for exclusive judicial authority, for the finality of judges' decisions, and banning exceptional courts. Two of four states of emergency provisions decrease abuse as international lawyers have argued: the provisions for legislative declaration of the emergency and the ban against dissolving the legislature during an emergency. However, two of the provisions are shown to hurt human rights practices: the duration and the derogation provisions. The International Covenant on Civil and Political Rights does not demonstrate a statistically significant impact. While the performance of the constitutional provisions is less than legal scholars would hope, their combined impact over time are shown to be quite large, relative to the impacts of other factors shown to affect human rights abuse.
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Swanson, Alan D. "International human rights law and development : a human rights way to development." Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.341236.
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Youngs, Raymond. "A comparative law assessment of the contribution which German human rights law can make to English human rights law." Thesis, Kingston University, 2013. http://eprints.kingston.ac.uk/27783/.
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Legg, Andrew. "Deference in international human rights law." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:42fc2528-cf7c-4cd8-9ff6-0d0bd25b6220.
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Deference in international human rights law has provoked animated discussion, particularly the margin of appreciation doctrine of the European Court of Human Rights. Many commentators describe the practice of deference but do not explain how it affects judicial reasoning. Some approve characteristics of deference but do not provide a justification to defend the practice against criticism. Others regard deference as a danger to human rights because it betrays the universality of human rights or involves tribunals either failing to consider a case properly or missing an opportunity to set human rights standards. This thesis employs a different approach by focussing on deference as the practice of assigning weight to reasons for a decision on the basis of external factors. This approach draws on theories of second-order reasoning from the philosophy of practical reasoning. The thesis offers a conceptual account of deference that accords with the practice not only of the European Court of Human Rights, but also the Inter-American Court of Human Rights and the UN Human Rights Committee. Additionally the thesis presents a normative account of deference, that the role of these tribunals entails permitting a measure of diversity as states implement international human rights standards. Deference in international human rights law then is the judicial practice of assigning weight to the respondent states’ reasoning in a case on the basis of three factors: democratic legitimacy, the common practice of states and expertise. This affects judicial reasoning by impacting the balance of reasons in the proportionality assessment. The account defended in this thesis dispels concerns that deference is a danger to human rights, whilst providing a theory that justifies the practice of the tribunals. The thesis thus provides the contours of a doctrine of deference in each of the three international human rights systems.
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Elliesie, Hatem, Peter Scholz, Beate Backe, and Kai Kreutzberger. "Zeitschrift für Recht & Islam." Gesellschaft für Arabisches und Islamisches Recht e.V, 2016. https://ul.qucosa.de/id/qucosa%3A23375.
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Eine wissenschaftliche Gesellschaft kann ihren inneren Austausch und ihre Wirkung nach Außen nur sicherstellen, wenn sie ihren Mitgliedern und auswärtigen Interessierten ein zeitgemäßes Diskussionsforum bietet. Angesichts des gestiegenen Bedarfs an zuverlässigen Informationen über das islamische Recht und die rechtlichen Entwicklungen in islamisch geprägten Staaten besteht seitens der GAIR die Notwendigkeit, hierzu einen verantwortungsvollen Beitrag zu leisten. Um dieser Aufgabe gerecht zu werden, wird zukünftig der Schwerpunkt der GAIR-Mitteilungen deutlich stärker auf den fachlichen Diskurs gelegt. Das neue Format deckt neueste Entwicklungen in Gesetzgebung und Rechtsprechung aller Rechtsgebiete im In- und Ausland ab, soweit sie das Recht islamisch geprägter Staaten oder aber Menschen aus solchen Staaten betreffen. Wesentlich ergänzt wird dieses Angebot durch Tagungsberichte, Rezensionen und Aufsätze, in denen auch islamrechtliche Fragestellungen diskutiert werden.:Editorial (5–6)
Zur Rechtsprechung:
KG, Beschluss vom 7. 4. 2015 – Verfahrenskostenhilfe für Antrag auf Zahlung einer Brautgabe von Peter Scholz (7–9)
AG Baden-Baden, Beschluss vom 11. 9. 2015, in Fortführung von AG Darmstadt, Beschluss vom 15. 5. 2014 – Sittenwidrigkeit der Vereinbarung auf Zahlung einer Brautgabe für den Ehevollzug von Peter Scholz (11–14)
Artikel:
Religionsfreiheit im Lichte der Neutralität. Zu den Entscheidungen des Bundes-verfassungsgerichts, des Landesarbeitsgerichts Berlin-Brandenburg, des Verwaltungsgerichts Augsburg und des Europäischen Gerichtshofes zu Musliminnen mit Kopftuch am Arbeitsplatz von Kirsten Wiese (15–41)
Kopftuchverbote für Lehrerinnen im Rückblick von Sabine Berghahn (43–67)
Gerechtigkeit und gutes Leben in der Kopftuchdebatte von Felix Ekardt (69–83)
Zwischen Logozentrismus und Dekonstruktion. Zur Rolle des istiḥsān im System der uṣūl al-fiqh von Rike Sinder (85–105)
Textautorität und Dekanonisierung — Zeitgenössische muslimische Zugänge zum säkularen Topos Menschenwürde im Horizont einer historisch sensibilisierten Exegese des Qurʾān von Rüdiger Braun (107–119)
Das islamrechtliche Genre der themenspezifischen Rechtsliteratur Themenspezifische Rechtsliteratur als gegenwärtiges Phänomen von Noha Abdel-Hady (121–140)
The Approach to Homosexuality in Contemporary Fatāwā: Sexual Practices or Sexual Orientation? von Serena Tolino (141–158)
Die Debatte über weibliche Genitalverstümmelung in ägyptischen Fatwas des 20. Jahrhunderts von Elisabeth Trepesch (159–180)
Rechtswissenschaftliche Argumentationsstrukturen und propagandistische Rhetorik in ʿAbdullāh ʿAzzāms Rechtsgutachten „Die Verteidigung der muslimischen Gebiete ist die oberste individuelle Pflicht“ von Petra Nendwich (181–196)
How Islamic Is the West? Recent Approaches to Determining the “Islamicity” and “šarī ʿa Compliance” of Modern States* von Sarah Albrecht (197–223)
“Paralleljustiz” in Berlin’s Mḥallamī Community in View of Predominately Customary Mechanisms von Mahmoud Jaraba (225–237)
Legal Framework of Doing Business with Iran von Tannaz Jourabchi-Eisenhut (239–249)
Product Liability in the Near and Middle East. A Comparative Study of Egyptian, Qatari and Iranian Law von Nicolas Bremer (251–274)
Liability of Managers and Directors under the Law of the GCC Countries: A Comparative Study of the Liability Regimes Existing in the Gulf Cooperation Council Region Illustrated at the Example of Qatar, Saudi Arabia and the United Arab Emirates von Nicolas Bremer (275–303)
Buchbesprechungen:
Hans-Georg Ebert / Julia Heilen: Islamisches Recht. Ein Lehrbuch von Peter Scholz (305–307)
Hatem Elliesie / Thilo Marauhn (eds.): Legal Transformation in Northern Africa and South Sudan von Matthias Hartwig (309–314)
Bruno Menhofer / Dirk Otto (Hgg.): Recht nach dem Arabischen Frühling, Beiträge zum islamischen Recht IX von Katrin Seidel (315–321)
Hans-Georg Ebert (Hg.): Beiträge zum Islamischen Recht X von Aouni Shahoud Almousa (323–329)
Mahmoud Bassiouni: Menschenrechte zwischen Universalität und islamischer Legitimität von Assem Hefny (331–333)
Ghassem Ghassemi: Criminal Policy in Iran Following the Revolution of 1979 – A Comparative Analysis of Criminal Punishment and Sentencing in Iran and Germany von Silvia Tellenbach (335–337)
Tagungsberichte:
Tagungsbericht „Interdisciplinary Approaches to Legal Pluralism in Muslim Context“ (6.–7. 10. 2016), Institut für Arabistik und Islamwissenschaft und Exzellenzcluster „Religion und Politik“, Westfälische Wilhelms-Universität Münster von Ulrike Qubaja & Yvonne Prief (339–344)
Tagungsbericht Workshop „Islamisches Recht: Methoden und Kontexte“ (14. / 15. 4. 2016), Goethe-Universität Frankfurt von Hakkı Arslan (345–351)
Tagungsbericht: „Zakāt in Deutschland? Ansätze, Ideen und Perspektiven“ (21.–22. 9. 2015), Institut für Islamische Theologie (IIT), Universität Osnabrück von Souheil Thabti (353–355)
Konferenzbericht: „The Reform of Islamic Law“ (9. / 10. 10. 2015), Zentrum für Islamische Theologie (ZITh), Universität Tübingen vonDebora Müller (357–361)
Konferenzbericht: „Bioethik im Islam – Theologische, kulturelle und juristische Perspektiven“ (9.–11. 5. 2016), Institut für Islamische Theologie (IIT), Universität Osnabrück von Samet Balci (363–371)
Conference Report: 2015 Gingko Library – British Institute of Persian Studies Conference: Iran’s Constitutional Revolution of 1906 and the Narratives of the Enlightenment (14.–16. 9. 2015), British Academy, London, UK von Victor Rohm (373–383)
Call for Papers (385–388)
Impressum (389–390)
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Hashim, A. "The rights of the suspect and the accused under Islamic law and Malaysian law." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.494025.
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Roberts, Louisa Lisle Hay. "The Globalization of the Acceptance of Homosexuality: Mass Opinion and National Policy." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494072688490484.
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Metcalfe, Eric William. "Are cultural rights human rights? : a cosmopolitan conception of cultural rights." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:c2002d1f-98de-4131-a758-58a8bb84d85d.
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The liberal conception of the state is marked by an insistence upon the equal civil and political rights of each inhabitant. Recently, though, a number of writers have argued that this emphasis on uniform rights ignores the fact that the populations of most states are culturally diverse, and that their inhabitants have significant interests qua members of particular cultures. They argue that liberals should recognize special, group-based cultural rights as a necessary part of a theory of justice in multicultural societies. In this thesis I examine the idea of special cultural rights. In the first part (Chapters 1 to 4), I begin by setting out some of the different conceptions of culture and multiculturalism that are involved in the debate over cultural rights. I then discuss three claims made by supporters of special cultural rights: (1) that having culture is an essential part of individual autonomy; (2) that people have morally significant interests qua members of particular cultures; and (3) that these interests are inadequately protected by existing liberal conceptions of human rights. Although I conclude that (1) is correct, I argue that both (2) and (3) are mistaken. Among other things, I suggest that the version of culture relied upon by supporters of special cultural rights is an implausible one and I outline what I take to be a more plausible, cosmopolitan conception of culture. In the second part (Chapters 5 to 9), I begin by looking at specific instances of cultural rights-claims, and analyzing the concept of cultural rights qua rights. I consider the practical and conceptual difficulties with special cultural rights at great length. But the core of my thesis is that our interest in culture lies in its contribution of worthwhile goals and options, and that this interest lies in culture generally rather than in particular cultures. Hence, adopting a special or group-based distribution of any right to culture would seem to be inconsistent with liberal egalitarian principles. If there are such things as cultural rights, I argue, they are general rather than special rights. I conclude by offering a very preliminary account of what a cosmopolitan conception of cultural rights might involve in the case of the right to free association and language rights.
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Weiß, Norman. "Stichwort: Der Menschenrechtsausschuß ((Human Rights Committee)." Universität Potsdam, 2002. http://opus.kobv.de/ubp/volltexte/2011/5516/.
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Fairclough, Thomas. "The Human Rights Act 1998 in constitutional context : the common law, the rule of law, and human rights." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/285494.
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The Human Rights Act 1998 (HRA) is seen as a landmark piece of constitutional legislation that brought about many legal and political changes in the United Kingdom's human rights architecture. Yet the HRA is vulnerable to repeal; successive governments have promised to repeal or otherwise alter the HRA. In this climate, the Supreme Court has instructed counsel to argue common law rights first, with the HRA there to supplement and fill the gap on the occasions where the common law does not go as far as the HRA. The logical conclusion of this is that the Supreme Court, or at least some Justices, think that the common law adequately protects rights to a level near, if not the same as, the HRA does; the results of arguing the common law will often be the same as those resulting from reliance on the HRA. The academic commentary regarding these judicial statements has been far from enthusiastic. The consensus is that common law rights do not go as far as the HRA in terms of their width, that the enforcement mechanisms lack rigour compared to s 3 HRA and the proportionality principle, and that they are vulnerable to legislative override. Therefore, a loss of the HRA would be a loss for the legal protection of rights. This thesis disputes the conclusion stated in the foregoing paragraph. It argues that one has to view the vectors against which one can measure the potency of common law rights through the lens of the rule of law. This principle, the controlling factor in the constitution, promises protection against arbitrary behaviour by state actors because it embodies the value of equality of concern. Once this is appreciated, an entirely new dimension of common law rights becomes apparent; the reach of rights, their rigour of protection, and their constitutional resilience are revealed to be much stronger than orthodoxy suggests.
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Mayua, Jim Nzonguma. "Human rights and jus Cogens: Questioning the use of normative hierarchy theory in human rights law." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/4718.
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A Jus cogens is a hierarchically superior norm 'from which no derogation is permitted'. This peremptory norm suggests that there is a hierarchy among rules relating to international law. As such the recent trend of placing human rights norms in the catalogue of jus cogens has had a significant impact on both domestic and international law. For instance, in Barcelona Traction, Light and power Co, Ltd (Belgium v Spain), the International Court of Justice (ICJ), when making a distinction between the obligation of states towards the international community as whole and those arising vis-Ñ -vis another state, held that the former are obligation erga omnes in view of their importance