Suchergebnisse

In our imperfect world, rape happens frequently but nearly no one publicly defends the legitimacy of forcible or nonconsensual sex. So pervasive is deference to some notion of consent that even Daʿish supporters who uphold the permissibility of enslaving women captured in war can insist that their refusal or resistance makes sex unlawful. Apparently, one can simultaneously laud slave concubinage and anathematize rape. A surprising assertion about consent also appears in a recent monograph by a scholar of Islamic legal history who declares in passing that the Qurʾan forbids nonconsensual relationships between owners and their female slaves, claiming that "the master–slave relationship creates a status through which sexual relationsmay become licit, provided both parties consent." She contends that "the sources" treat a master's nonconsensual sex with his female slave as "tantamount to the crime ofzinā[illicit sex] and/or rape." Though I believe in the strongest possible terms that meaningful consent is a prerequisite for ethical sexual relationships, I am at a loss to find this stance mirrored in the premodern Muslim legal tradition, which accepted and regulated slavery, including sex between male masters and their female slaves.

Concubinage, as a form of a permanent, extramarital union between a man and a woman, was known and practiced in ancient Rome. We can distinguish three basic phases in the Christian emperors' legislative activities concerning concubinage: the first one - started by Constantine, the second one - being the work of emperor Justinian, and the third, final one - including the decisions of Leo VI the Philosopher. It is of course not possible to meet the period between the reign of Constantine and Justinian with silence as laws on concubinage were issued at that time, too. But they did not have such a principal character as those issued in the above mentioned phases. The Christian emperor's legislation regarding cuncubinage was mainly a reflection of opinions and ideas propagated by the Church. Some emperors directed their main attention at activities aimed at limiting a concubine's and her offspring's position, while others created conditions for the transformation of this extramarital relation into iustum matrimonium. ; k.szczygielski@uwb.edu.pl ; University of Bialystok and Lazarski School of Commerce and Law in Warsaw ; 431 ; 439

"Dieses Papier zeichnet die Entwicklung des Erweiterungsrechts der EU detailliert nach. Basierend auf den Unterlagen der letzten Erweiterungsrunde behandelt es die wesentlichen Erweiterungsprinzipien, die Kriterien und Verfahren, welche von der Union in diesem Prozess angewendet wurden, und entwirft auch eine Chronologie des Erweiterungsgeschehens. Auf Basis einer Analyse der gesetzlichen Regulierung von fünf Erweiterungsrunden und indem Parallelen zum völkerrechtlichen Begriff des Gewohnheitsrechts gezogen werden, wird argumentiert, dass die Erweiterungen der Union immer durch eine zweifache Regulierung geprägt waren: Durch geschriebenes (vorwiegend auf den Verträgen basierendes) Recht und auch durch Gewohnheitsrecht. Die Existenz von Gewohnheitsrecht erklärt die Konsistenz von Erweiterungsbestimmungen durch alle Erweiterungsrunden, ungeachtet der Phase der Vertragsreform, die zum Zeitpunkt der jeweiligen Erweiterung in Kraft war. Die minimalen Änderungen des Erweiterungsartikels, wie sie durch den Verfassungsvertrag eingeführt werden (Art. I-58) legen nahe, dass zukünftige Erweiterungen wahrscheinlich wiederum auf der Gesamtheit des bis heute gültigen Gewohnheitsrechts aufbauen werden. Der Prozess der schrittweisen Aufnahme von Gewohnheitsrecht in das geschriebene Recht der EU wird sich also voraussichtlich ebenso fortsetzen." (Autorenreferat)

"Mohammad Fadel's scholarship on Islamic law and legal history ranges from medieval institutions and the history of Islamic legal interpretation to urgent problems relating to the modern reception and re-assessment of Islamic legal doctrine. Fadel's intellectual concerns focus primarily on the compatibility of the Islamic legal tradition with modern liberal political arrangements, but in his research and writing he also delves into the realm of premodern Islamic legal thought and institutions. His Rawlsian approach leads him to a political reading of the Islamic legal tradition, which he accomplishes by teasing out jurists' assumptions about politics, economics, and the domestic sphere. Fadel's readings of Islamic legal sources suggest that Islamic law remains relevant to a society in which legitimate disagreements over law and morality seem intractable. At the same time, from the Rawlsian perspective he adopts, Fadel reminds us that premodern Muslim jurists formulated Islamic law also under conditions of substantial controversy over matters of law and morality, as well as over questions of religion, politics, theology, and metaphysics. The studies gathered together in this volume adroitly illustrate Fadel's interest in Islamic law as a domain of Islamic political thought and as a framework that might be deployed in today's pluralistic and secularized societies"--

This book underlines the mutability of Islamic law and attempts to relate its substantive and institutional varieties and transformations to social, political, economic and other historical circumstances. The studies in the book range from discussion of the received wisdom in Islamic law to studies of legal institutions and the theoretical means employed by Islamic law for the accommodation of changing historical circumstances.First published in 1988

part PART I GENERAL PRINCIPLES OF INTERNATIONAL LAW -- chapter 1 Islam and the Modem Law of Nations -- chapter 2 Siyar-ization and Its Discontents: International Law and Islam's Constitutional Crisis -- chapter 3 The Role of Islamic Law in the Contemporary World Order -- chapter 4 Islam and International Law: Toward a Positive Mutual Engagement to Realize Shared Ideals -- chapter 5 Islam and International Law -- part PART II INTERNATIONAL USE OF FORCE -- chapter 6 Views of Jihad Throughout History -- chapter 7 The Islamic Perception of the Use of Force in the Contemporary World -- chapter 8 Is There an Islamic Ethic of Humanitarian Intervention? -- part PART III INTERNATIONAL HUMANITARIAN LAW -- chapter 9 As-Salamu 'Alaykum? Humanitarian Law in Islamic Jurisprudence -- chapter 10 Islam and International Humanitarian Law: From a Clash to a Conversation between Civilizations -- part PART IV INTERNATIONAL TERRORISM -- chapter 11 Is Osama bin Laden's "Fatwa Urging Jihad Against Americans" dated 23 February 1998 Justified by Islamic Law? -- chapter 12 Violence, September 11 and the Interpretations of Islam -- part PART V INTERNATIONAL PROTECTION OF DIPLOMATS -- chapter 13 Protection of Diplomats under Islamic Law -- part PART VI INTERNATIONAL ENVIRONMENTAL AND WATER LAW -- chapter 14 Islam and Environmental Ethics: Tradition Responds to Contemporary Challenges -- chapter 15 Can there be Confluence? A Comparative Consideration of Western and Islamic Fresh Water Law -- part PART VII UNIVERSALITY OF HUMAN RIGHTS -- chapter 16 Islamic Law/Shari'a, Human Rights, Universal Morality and International Relations -- chapter 17 Muslim Voices in the Human Rights Debate -- chapter 18 A New Perspective on the Universality Debate: Reverse Moderate Relativism in the Islamic Context -- chapter 19 Islam and Human Rights: Beyond the Universality Debate -- part PART VIII WOMEN'S RIGHTS -- chapter 20 Women's Rights in the Muslim World: Reform or Reconstruction? -- chapter 21 Women's Human Rights in Islam: Towards a Theoretical Framework -- chapter 22 Women's Human Rights in the Koran: An Interpretive Approach -- part PART IX RIGHTS OF THE CHILD -- chapter 23 The Impact of Islamic Law on the Implementation of the Convention on the Rights of the Child: The Plight of non-Marital Children under Shari'a -- chapter 24 Religious Legal Traditions, Muslim States and the Convention on the Rights of the Child: An Essay on the Relevant UN Documentation -- part PART X RIGHTS OF RELIGIOUS MINORITIES -- chapter 25 Accommodating Religious Identities in an Islamic State: International Law, Freedom of Religion and the Rights of Religious Minorities -- chapter 26 Non-Muslims in the Islamic State: Majority Rule and Minority Rights -- part PART XI STATE PRACTICE -- chapter 27 The Search for Human Rights Within an Islamic Framework in Iran -- chapter 28 A Macroscopic Analysis of the Practice of Muslim State Parties to International Human Rights Treaties: Conflict or Congruence?.

Analyzes attitudes to people with various disabilities based on Muslim jurists' works (fiqh) in the Middle Ages and the modern era. This book focuses on people with disabilities and depicts the place and status that Islamic law has assigned to them, as well as how the law envisions their participation in religious, social, and communal life