Islamic Criminal Law

‫ﻓﻬﺮس‬ ‫اﻷدﯾﺎن‬ ‫إزدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫واﻟﺘﺨﻔﯿﻒ‬ ‫اﻟﻤﻌﺘﻘﺪ‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻦ‬ ‫ﺎ‬ ً ‫دﻓﺎﻋ‬ 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻣﺼﻄﻠﺢ‬ للإسلام تراث طویل في التسامح وحریة الفكر والنقاش، حتى في المواضیع الأساسیة للإیمان. لا یمكن
للكلام في شأن المعتقد والإیمان بالدین ألا یستخدم تعابیر وأقوال قد تستفز الآخر فیرى فیها كفرًا. لكن رد
الإسلام على الاستفزاز یرتكز على الروحانیة والكرامة والغفران. فثمة حاجة ماسة الیوم إلى أن یعود تراث
الانفتاح والرحمة إلى البلدان والمجتمعات ذات الأكثریة المسلمة، لا سیما نظرًا إلى مقدار العنف الناتج عن
التعصب الدیني.
‫ﺗﻌﺮﯾﻒ‬ ‫ﺻﻌﻮﺑﺔ‬ ‫ﻓﻲ‬ .1 2 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺗﻄﺒﯿﻖ‬ ‫ﻓﻲ‬ ‫اﻟﺸﺎﺋﻌﺔ‬ ‫اﻹﺳﺎءة‬ .2 3 "‫اﻟﺪﯾﻦ‬ ‫ﻓﻲ‬ ‫إﻛﺮاه‬ ‫"ﻻ‬ ‫اﻟﻘﺮآﻧﻲ‬ ‫اﻟﻤﺒﺪأ‬ ‫ﻓﻲ‬ .3 4 ‫ﺻﺤﯿﺢ‬ ‫ﻏﯿﺮ‬ ‫ﺑﺎﻹﻛﺮاه‬ ‫اﻹﺳﻼم‬ .4 4 ‫اﻷدﯾﺎن‬ ‫ازدراء‬ ‫م‬ ّ ‫ﺗﺠﺮ‬ ‫ﻻ‬ ‫اﻹﺳﻼﻣﯿﺔ‬ ‫اﻟﺪﯾﻨﯿﺔ‬ ‫اﻟﻤﺼﺎدر‬ .5 5 ‫وﯾﻌﺎﻗﺒﻪ‬ ‫اﻟﻤﻘﺪﺳﺎت‬ ‫ﺗﺪﻧﯿﺲ‬ ‫ﻋﻠﻰ‬ ‫ﯾﺤﻜﻢ‬ ‫وﺣﺪه‬ ‫اﷲ‬ .6 6 ‫واﻟﻌﻘﯿﺪة‬ ‫اﻟﺪﯾﻦ‬ ‫أﻣﻮر‬ ‫ﻓﻲ‬ ‫واﻟﺠﺪال‬ ‫اﻟﻨﻘﺎش‬ ‫ﺣﺮﯾﺔ‬ ‫ﻋﻠﻰ‬ ‫اﻟﻘﺮآن‬ ‫ﻣﻨﻬﺞ‬ ‫ﯾﺤﺚ‬ .7 6 ‫ﺑﺎﻟﺘﺴﺎﻣﺢ‬ ‫اﻻﺳﺘﻔﺰاز‬ ‫ﻣﻮاﺟﻬﺔ‬ .8 8 ‫ﺧﺎﺗﻤﺔ‬ 10 ‫اﻟﺮدة‬ ‫ﺑﺘﻬﻤﺔ‬ ‫اﻹﻋﺪام‬ ‫ﺣﻜﻢ‬ ‫ﺣﻮل‬ ‫اﻟﻮﺳﻄﻰ‬ ‫اﻟﻘﺮون‬ ‫ﻓﻲ‬ ‫اﻟﺸﺮﯾﻌﺔ‬ ‫ﺗﻔﺴﯿﺮ‬ :‫اﻷول‬ ‫اﻟﻤﻠﺤﻖ‬ 11 ‫اﻟﻤﻌﺘﻘﺪ‬ ‫وﺣﺮﯾﺔ‬ ‫اﻹﺳﻼم‬ ‫ﺣﻮل‬ ‫ﺗﻌﻠﯿﻖ‬ : ‫اﻟﺜﺎﻧﻲ‬ ‫اﻟﻤﻠﺤﻖ‬ 15 ‫اﻟﻔﻜﺮﯾﺔ‬ ‫اﻟﻤﻠﻜﯿﺔ‬ 17 1

历史上的伊斯兰教具有很强的思想与辩论自由和宽容的传统，包括对于基本的 伊斯兰教信仰。对于信仰甚至是宗教信仰本身的讨论，必然会涉及到一些在其 他人看来是冒犯性的，被他们解释为亵渎的表述。伊斯兰教在面对挑衅时的反 应，应建立在精神性、尊严和宽宥的基础上。这一开放和宽容的传统在当今以 穆斯林为主的国家和社会中亟待恢复，尤其是考虑到由宗教不宽容和偏执所引 起的暴力是如此广泛。

奉至仁至慈的真主之名 www.IslamAndReligiousFreedom.org 目录 信仰自由与​ 亵渎​ 法的放​ 宽 1 1. ​ 对亵渎进​ 行定​ 义​ 的困​ 难​ 之​ 处 1 2. ​ 对​ 于​ 亵渎​ 法的普遍​ 滥​ 用 2 3. "宗教无​ 强​ 迫​ "的《古​ 兰经​ 》原​ 则 3 4. ​ 强​ 迫的宗教信仰是无效的 4 5. 伊斯​ 兰​ 教​ 经​ 典没有将​ 亵渎​ 定​ 为​ 犯罪 4 6. 惟有真主可以判决并​ 惩罚渎​ 圣罪 5 7. 古​ 兰经​ 的精神是​ 对​ 有​ 关​ 信仰之事​ 务进​ 行自由的​ 讨论​ 和​ 辩论 6 8. 面​ 对​ 挑衅​ 时​ 的忍耐 8 结论 9 附​ 录​ 一：中世​ 纪​ 背叛伊斯​ 兰​ 教死刑律法 10 附​ 录​ 二：​ 对​ 伊斯​ 兰​ 教和宗教自由​ 的反思 15 版​ 权​ 信息 16 "Zong jiao wu qiang po: Yi si lan jiao yu xin yang zi you"

Using contemporary illustrations, Legal Maxims in Islamic Criminal Law delves into the theoretical and practical studies of al-Qawaid al-Fiqhiyyah in Islamic legal theory. It elucidates the importance of this concept in the application of Islamic law and demonstrates how the concept relates to the objectives of Islamic law (maqāṣid al-Sharī‘ah), generally. Included in this examination are the following maxims: al-Umūr bi-Maqāṣidihā ("Matters shall be Judged by their Objectives"); al-Yaqīn lā Yazūl bi-sh-Shakk ("Certainty Cannot be Overruled by Doubt"); al-Mashaqqa Tajlib at-Taysīr ("Hardship begets Facility"); Lā Ḍarar wa-lā Ḍirār ("No Injury or Harm shall be Inflicted or Reciprocated"); and al-ʿĀda Muḥakkama ("Custom is Authoritative").

A discussion of how concepts of the ummah and the other inform different approaches to adultery in Shari'a law in particular in respect of women.

I am grateful to the School of Law, Sociology and Politics at Sussex University for the granting of permission to publish this article.

This study is the first attempt towards applying economic analysis to Islamic criminal law. Islamic crimi-nal law offers two main punishments regarding theft; hadd, a fixed penalty that requires the amputation of the offender’s right hand under certain conditions and ta’zir, a punishment that is left to the discre-tion of the judge and is less severe than hadd. Deterrence is one of the main objectives for Islamic crimi-nal law. However, from the viewpoint of marginal deterrence and multiplier principles, lesser crimes with low social harm are punished severely with hadd while crimes with high social harm are punished with ta’zir. Moreover, as the probability of detection and sanction is less in crimes of high social harm, criminals would have better incentive to commit the latter type of crimes. This study implies that if Is-lamic criminal law is introduced in Arab Spring countries in its current form, crimes of high social cost are likely to become more frequent. A call for a modern reinterpretation and re-coding of Islamic criminal law of theft is essential for any successful attempt to apply Shari’a in Islamic countries.

This article investigates the transformation of criminal law, practice, and punishment within the late Ottoman Empire. It focuses closely on five intertwined aspects of the empire's extensively restructured criminal justice system, namely the concrete links between new penal codes, the extensive delineation of crimes, the adoption of incarceration as the primary form of criminal punishment, incarceration rates for particular crimes, and the deployment of Islamic legal norms and mores to legitimate these reforms. Through the promulgation and then expansion of these new penal codes together with other aspects of its overhauled criminal justice system, the Ottoman administration gradually gained a monopoly over the adjudication of criminal matters. This effectively circumscribed the autonomy of local administrators and Islamic court judges in adjudicating criminal cases and meting out punishments, thus making the prison the primary site of criminal punishment within the empire.

Rape is defined as an unlawful sexual intercourse between a man and a woman without the latter's consent and against her will according to sections 375 and 376 of Malaysia Penal Code. It is classified into three categories; statutory, non-statutory and incestuous. The statutory rape involves women under the age of 16 regardless of their consent. It is understandable that the statutory rape law intends to protect teenagers from being taken advantage of due to their tender age. In view of the upward trend in the statistics of such victims, amendments to section 375 and 376 Penal Code were made in 2014. However, from the reported cases, more than 50 percent of this category commit it by mutual consent. Therefore, the application of such a law on Muslims raises numerous juridical questions. Accordingly, the main purpose of this paper is to analyse the statutory rape law in Malaysia based on Shariah perspective by using qualitative research approach and adopts the content analysis design. The documents were obtained from various sources, such as journals, reports, books and statistical data obtained from Malaysian Ministry of Women, Family, and Community Development and Parliament Hansard. The books comprise of both Islamic classical and contemporary works and legal texts. The findings show that there are three crucial issues which are problematic in Malaysia statutory rape law from Shariah perspective: first, the issue of consent and determination age of girl; second, the punishment and justice for the male offender, and finally, the deterrence and issue of an illegitimate child. INTRODUCTION Rape is a serious crime according to the Malaysian Penal Code and could be punished with imprisonment for a term which may extend to thirty years according to the latest amendment in 2014. Conceptually, rape is classified under sexual offences, which comprises an offence relating to sexual desire between men and women. According to section 375 of Penal Code, rape is defined as an unlawful sexual intercourse between a man and a woman without the latter's consent and against her will. It is classified into three categories; statutory, non-statutory and incestuous. The statutory rape involves women under the age of 16 regardless of their consent as stated in Penal Code, section 375 (g) as below;

Islamic criminal law is a branch of Islamic Law which is commonly interpreted as Shariah
( )شریعتand popularly associated with criminal law. Every society wants law and order, peace
and justice; these objects can never be achieved without proper laws and punishments. If these
laws and punishments are not according to justice, no one can decrease the increasing rate of
crimes. Allah (Creator) knows the best what should be laws and punishments for his creatures
to make a peaceful society. There are total seven fixed punishments for crimes provided by
Allah Almighty and His Prophet (S.A.W), called Hudud-Allah. Taazir is all other kinds of
punishments not fixed by Shariah but at the discretion of the ruler. Hudud-Allah may have
severe punishments but peace of the society is hidden in these punishments.

لقد أدى التطور الهائل لتقنيات الاتصالات والمعلومات إلى توفير مادّة خصبة من البيانات والمعلومات الرقمية التي يمكن استعمالها كدليلٍ في الإثبات القضائي. إلا أنَّ هذا النوع من الأدلة لم ينل حظه الكافي من البحث في المجال الفقهي، وذلك لحداثتها، وطبيعتها الرقمية. يهدف هذا البحث إلى بيان حجية هذه الأدلة الرقمية في النظام القضائي الإسلامي، ومشروعية الاستناد عليها في بناء الحكم القضائي، وتعارض حق الخصوصية مع مشروعية الوصول إليها، وذلك من خلال التعريف بها، وتفصيل أنواعها وخصائصها، ودرجة المصداقية فيها، وبيان طبيعة النظام القضائي الإسلامي ومدى قبوله لمثل هذه الأدلة، ثم بيان التكييف الفقهي لهذه الأدلة، وشروط العمل بها، والقوة الإثباتية لها، وسلطة القاضي في قبولها أو ردّها، ومشروعية الحصول عليها دون الإخلال بحق الخصوصية الشخصية، وحجيتها في إثبات الإقرار الحاصل خارج مجلس القضاء.

This academic research intends to identify the issue of apostasy in Malaysia from legal perspective.
The basics of Islam and the sources of Islamic Law is from the Quran, Hadiths, Sunnah and ulama. However, there are differences of opinion between the ulama or Islamic scholars on the punishment for apostasy. Some scholars categorize apostasy as a crime punishable under hudud while some scholars categorize it as a crime punishable under ta’zir.
Malaysia deals with apostasy cases by referring to the available law in each state as Islamic matter is under the jurisdiction of the state as provided by the Federal Constitution. Landmark cases of apostasy are revisited to identify the issues or problems that had happened.
Finally, this paper shall identify the preventive measures that could be taken and enlighten the reader on the procedures and administration of apostasy cases. Opinion from experts on the direction of Islamic Law especially on apostasy cases will also be presented in this writing.

Islaamku taariikh ahaan wuxuu lahaa dhaqan xoog badan oo dulqaad iyo xorriyadda fekerka iyo
hadalka, marka la eego arrimaha aasaaska u ah iimaanka. Ka hadalka iimaanka, iyo rumaysnaanta
diimeed lafteeda, waxay ku lug leedahay hadallo/qoraalo ay dhici karto inay daandaansanayaan dad
kale loona fasiro diin-cay ahaan. Jawaabta Islaamka ee kicintu waxay kusalaysan tahay ruuxinimada,
sharafta iyo saamaxaadda. Dhaqankan furnaanta iyo deeqsinimadu waxa aad loogu baahan yahay in
la soo nooleeyo waddamada Muslimiinta badan yihiin iyo bulshada maanta, gaar ahaan marka la
eego heerka xadgudubka ee walaaca leh ay ka yimaadda dulqaadasho la'aanta iyo fudaydka diimeed.

This article examines the politics of knowledge production in the field of Islamic Studies, including Islamic Legal Studies, in the context of the Qur’an and Islamic law. It thinks broadly and freshly about Islamic Studies, categorizing it anew, by considering the study of the Qur’an as it relates to three forms of Islamic Studies: White Supremacist Islamic
Studies (WhiSIS), Patriarchal Islamic Legal Studies (PILS), and Intersectional Islamic Studies (IIS). The article examines the fundamental assumptions of WhiSIS and PILS, uncovering their operational logics, before discussing the theoretical framework that underlies IIS’ approach to Islamic Studies. It analyzes the critiques that WhiSIS and PILS
level against IIS, and the challenges that IIS poses for both WhiSIS and PILS. It concludes by considering the role of IIS in the future of Islamic Studies.

This paper will discuss the following heads;

What is Islamic Criminal Law?
Classification of Crimes
Purpose of harsh punishments: An analysis
Application of Islamic Criminal Law in the Muslim Countries
Pakistan Hudood Laws: To what extent they are applied?
Why Islamic punishments are rarely applied in Pakistan and other Muslim
world?

Jenayah rasuah bukan lagi merupakan sesuatu yang asing bagi setiap negara di dunia ini.
Kesalahan rasuah sudah menular dalam kalangan masyarakat di seluruh pelusuk dunia, cuma
yang membezakan diantara negara-negara ialah seteruk manakah gejala jenayah rasuah ini
berlaku. Sering kali dipaparkan didada-dada akhbar mahupun dikaca televisyen berkaitan
dengan individu-individu yang ditangkap kerana melakukan kesalahan rasuah. Bagi negara
Malaysia, jenayah rasuah telah dikenalpasti sebagai jenayah yang perlu ditangani dengan segera
dan merupakan jenayah yang cukup serius. Suruhanjaya Pencegahan Rasuah Malaysia
ditubuhkan adalah untuk menjadi pihak yang bertanggungjawab dalam membanteras jenayah
rasuah dalam negara ini. Apa yang membimbangkan adalah laporan daripada SPRM mendapati
indeks bagi kesalahan jenayah rasuah di negara ini semakin meningkat setiap tahun, hasil
daripada kejayaan operasi SPRM sama ada melalui tangkapan dan siasatan. Hukuman yang
diguna pakai bagi kesalahan jenayah rasuah di Malaysia adalah berdasarkan hukuman sivil yang
mana telah diperuntukkan dalam Akta Suruhanjaya Pencegahan Rasuah Malaysia 1997 dan
dibawah Kanun Keseksaan Akta 574. Selain daripada hukuman berdasarkan sivil, hukum Islam
juga ada memperuntukkan hukuman bagi kesalahan rasuah dan kesalahan yang bersangkut paut
dengannya iaitu melalui hukuman Ta’zir. Maka dengan itu, kajian yang dilakukan adalah bagi
mengenal pasti setiap aspek berkaitan dengan kesalahan rasuah meliputi faktor, kesan, dan yang
lebih utama adalah melihat kepada hukuman yang dikenakan dan diperuntukkan bagi kesalahan
rasuah menurut perspektif Islam.

Despite the fact that there is no provision which stipulates the preference of any mazhab or school of fiqh in the implementation of Islamic criminal law in Malaysia, past or present, the use of the views of the Shafit'ie school is always preferred. The reason behind it could be that the school is dominantly practiced in the country by the people as well as the government. The evidence can be clearly seen in the inscriptions on the historic stone of Terengganu, the Canon law of Melaka and other laws that came later. Though there`s no mention of the Shafi'ite school in the laws, their provisions were clearly based on the views of the school. The same can be seen in the current enactments of Islamic Laws of the various states of Malaysia. Judges in the Syariah Courts do not bind themselves to any of the schools including the Shafi`ite school. However, in terms of fatwas, the views of Shafi'ite school are still dominant.

‫اﻟﺮﺣﯿﻢ‬ ‫ٰن‬ ‫اﻟﺮﺣﻢ‬ ‫اﻟﻞﮦ‬ ‫ﺑﺴﻢ‬ www.IslamAndreligiousFreedom.org ‫ﻣﻀﺎﻣﯿﻦ‬ ‫فﮦرﺳﺖ‬ ‫ﺗﺨﻔﯿﻒ‬ ‫ﻣﯽں‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫کے‬ ‫ﻣﺬﮦب‬ ‫ﺗﻮﮦﯾﻦ‬ ‫اور‬ ‫ﻋﻘﯿﺪﮦ‬ ٔ ‫آزادی‬ ١ ‫ﻣﺸﮑﻼت‬ ‫ﻣﯽں‬ ‫ﺗﻌﯿﻦ‬ ‫و‬ ‫ﺗﻌﺮﯾﻒ‬ ‫ﮐﯽ‬ ‫ﻣﺬﮦب‬ ِ ‫ﺗﻮﮦﯾﻦ‬ ‫١۔‬ ١ ‫اﺳﺘﻌﻤﺎل‬ ‫ﻏﻠﻂ‬ ‫ﮐﺎ‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﻣﺮوجﮦ‬ ‫کے‬ ‫ﻣﺬﮦب‬ ‫ﺗﻮﮦﯾﻦ‬ ‫٢۔‬ ٢ ‫اﺻﻮل‬ ‫ﻗﺮآﻧﯽ‬ ‫ﮐﺎ‬ ''‫اﻟﺪﯾﻦ‬ ‫ﻓﯽ‬ ‫اﮐﺮاﮦ‬ ‫''ﻻ‬ ‫٣۔‬ ٢ ‫ﮨﮯ‬ ‫ﻣﻌﻨﯽ‬ ‫بے‬ ‫ﺑﺎﻟﺠﺒﺮ‬ ‫اﯾﻤﺎن‬ ‫۴۔‬ ٣ ‫نﮦیں‬ ‫ﺗﻌﺰﯾﺮ‬ ِ ‫ﻗﺎﺑﻞ‬ ‫ﻣﺬﮦب‬ ‫ﺗﻮﮦﯾﻦ‬ ‫ﺗﺤﺖ‬ ‫کے‬ ‫اﺳﻼﻣﯽ‬ ‫ﻧﺼﻮص‬ ‫۵۔‬ ٣ ‫ﮨﮯ‬ ‫ﺻﻮاﺑﺪﯾﺪ‬ ‫ﮐﯽ‬ ‫ﺧﺪا‬ ‫ﺻﺮف‬ ‫ﻣﻮاﺧﺬﮦ‬ ‫اور‬ ‫ﻓﯿﺼﻞﮦ‬ ‫ﮐﺎ‬ ‫ﻣﺬﮦب‬ ‫ﺗﻮﮦﯾﻦ‬ ‫۶۔‬ ۴ ‫ﻋﻤﻞ‬ ‫ﺟﺎﺋﺰ‬ ‫اﯾﮏ‬ ‫ﻣﺒﺎﺣﺚﮦ‬ ‫و‬ ‫ﻣﮑﺎﻟﻢﮦ‬ ‫آزادانﮦ‬ ‫ﭘﺮ‬ ‫ﻣﺬﮦب‬ ‫سے‬ ‫ﻗﺮآن‬ ِ ‫روح‬ ‫٧۔‬ ۵ ‫ﺑﺮداﺷﺖ‬ ‫ﻣﯽں‬ ‫ﺟﻮاب‬ ‫کے‬ ‫اﻧﮕﯿﺰی‬ ‫اﺷﺘﻌﺎل‬ ‫٨۔‬ ۶ ‫اﺧﺘﺘﺎﻣﯽﮦ‬ ٨ ‫ﺳﺰائے‬ ‫ﭘﺮ‬ ‫ارﺗﺪاد‬ ‫ﺗﺤﺖ‬ ‫کے‬ ‫ﻗﻮاﻧﯿﻦ‬ ‫ﺷﺮﻋﯽ‬ ‫ﻣﯽں‬ ٰ ‫وﺳﻄﯽ‬ ‫ﻗﺮون‬ : ‫اول‬ ‫ﺿﻤﯿﻢﮤ‬ ٨‫ﻧﻔﺎذ‬ ‫ﮐﺎ‬ ‫ﻣﻮت‬ 1

The Hudood Law was intended to implement Shari'a law or bring Pakistani law into "conformity with the injunctions of Islam", by enforcing punishments mentioned in the Quran and sunnah; for zina (extramarital sex), qazf (false accusation of zina), theft, and consumption of alcohol etc. The Hudood Ordinances are laws in Pakistan that were enacted in 1979 as part of "Islamisation" process in Pakistan. It replaced parts of the British-era Pakistan Penal Code, adding new criminal offences of adultery and fornication, and new punishments of whipping, amputation, and stoning to death. After some controversy and criticism parts of the law were extensively revised in 2006 by the Women's Protection Bill.

Sejarah membuktikan bahawa Islam mempunyai tradisi toleransi yang amat utuh terhadap kebebasan fikiran dan perdebatan, walaupun dalam hal yang berkaitan dengan dengan isu-isu agama yang teras. Memang perbincangan-perbincangan berkaitan keimanan dan kepercayaan agama itu melibatkan kenyataan-kenyataan yang menyentuh perasaan pihak lain dan ditafsirkan sebagai perbuatan kufur. Namun, Islam bertindak balas terhadap provokasi dengan cara kerohanian, penuh maruah dan kemaafan. Tradisi berfikiran terbuka dan berbaik-baik amatlah diperlukan untuk memulihkan negara dan masyarakat Islam majoriti hari ini, lebih-lebih lagi dalam keadaan di mana jumlah keganasan yang amat mengejutkan akibat sikap tidak bertoleransi terhadap agama dan rasa prasangka.

Peningkatan jenayah yang berkaitan dengan kes-kes kecuaian dan pengabaian terhadap kanak-kanak semakin membimbangkan apabila pihak yang bertanggungjawab terutamanya ibu bapa tidak mengambil peduli dan berhati-hati dalam setiap perkara yang berlaku terhadap anak-anak mereka. Hal ini dikenalpasti, apabila pelbagai bentuk atau jenis kecuaian dan pengabaian berlaku disebabkan daripada faktor-faktor tertentu yang memberi impak negatif kepada diri kanak-kanak.Sebagai solusinya, kerajaan telah mengambil inisiatif bagi mengurangkan kadar kesalahan ini dengan membentuk satu rang undang-undang untuk perlindungan dan kebajikan kanak-kanak di bawah Akta Kanak-kanak 2001 dengan mengenalpasti satu undang-undang  yang bersesuaian merujuk perspektif pelaksanaan hukum Syarak yang berdasarkan perincian dan penjelasan definisi asal kecuaian dan pengabaian tersebut.

በታሪክ የእስልምና ሃይማኖት መሰረታዊ በሆኑ የእምነት ጉዳዮች ሳይቀር ጠንካራ የአስተሳሰብና የመከራከር
ነጻነት እንዲሁም የመቻቻል ባህል ነበረው። የእምነት ውይይቶችም ይሁን፤ ራሱ የሃይማኖት እምነት
በሌሎች ዘንድ እምነትን እንደማራከስ የሚወሰድ ወይም የሚያስቆጡ አባብሎች ወይም አገላለጾች
ማስከተሉ የግድ ነው። እስልምና ለእንደዚህ ዓይነቱ ቀስቃሽ ሁኔታዎች የሚሰጠው ምላሽ በመንፈሳዊነት፤
በጨዋነትና በይቅርባይነት ላይ የተመሰረተ ነው። በተለይ በአሁኑ ጊዜ አብዛኛው ሙስሊም በሆኑ አገሮችና
ህብረተሰቦች በጣም ተበራክቶ የሚታየው ጠባብ አመለካከትና የሌሎች ሃይማኖቶችን መብት አለማክብር
በተስፋፋበት ሁኔታ የዚህ ዓይነቱ ለተለያዩ ሃሳቦች ክፍት የመሆንና የደግነት ባህል እንደገና እንዲንሰራራ
ማድረግ አስፈላጊ ነው።

Jenayah rasuah bukan lagi merupakan sesuatu yang asing bagi setiap negara di dunia ini. Kesalahan rasuah sudah menular dalam kalangan masyarakat di seluruh pelusuk dunia, cuma yang membezakan diantara negara-negara ialah seteruk manakah gejala jenayah rasuah ini berlaku. Sering kali dipaparkan didada-dada akhbar mahupun dikaca televisyen berkaitan dengan individu-individu yang ditangkap kerana melakukan kesalahan rasuah. Bagi negara Malaysia, jenayah rasuah telah dikenalpasti sebagai jenayah yang perlu ditangani dengan segera dan merupakan jenayah yang cukup serius. Suruhanjaya Pencegahan Rasuah Malaysia ditubuhkan adalah untuk menjadi pihak yang bertanggungjawab dalam membanteras jenayah rasuah dalam negara ini. Apa yang membimbangkan adalah laporan daripada SPRM mendapati indeks bagi kesalahan jenayah rasuah di negara ini semakin meningkat setiap tahun, hasil daripada kejayaan operasi SPRM sama ada melalui tangkapan dan siasatan. Hukuman yang diguna pakai bagi kesalahan jenayah rasuah di Malaysia adalah berdasarkan hukuman sivil yang mana telah diperuntukkan dalam Akta Suruhanjaya Pencegahan Rasuah Malaysia 1997 dan dibawah Kanun Keseksaan Akta 574. Selain daripada hukuman berdasarkan sivil, hukum Islam juga ada memperuntukkan hukuman bagi kesalahan rasuah dan kesalahan yang bersangkut paut dengannya iaitu melalui hukuman Ta’zir. Maka dengan itu, kajian yang dilakukan adalah bagi mengenal pasti setiap aspek berkaitan dengan kesalahan rasuah meliputi faktor, kesan, dan yang lebih utama adalah melihat kepada hukuman yang dikenakan dan diperuntukkan bagi kesalahan rasuah menurut perspektif Islam.

L'islam, au cours de l'histoire, s'est forgé une longue tradition de tolérance et de respect de la pensée et du débat, y compris pour ce qui concerne les aspects fondamentaux de la foi. Les discussions autour de la foi et de la croyance religieuse, ne peuvent éviter d'engendrer
certains commentaires perçus comme offensants voire interprétés comme du blasphème. La réponse de l'islam à la provocation s'appuie sur la spiritualité, la dignité et le pardon. Cette tradition d'ouverture et de générosité nécessite désespérément d'être réactivée dans les pays et
sociétés à majorité musulmane, plus particulièrement au regard de la charge de violence regrettable que peuvent aujourd'hui y générer l'intolérance et la bigoterie.

Diyat comes under Islamic criminal law. This paper discusses the following heads:

-INTRODUCTION TO DIYAT
-DIYAT IN THE LIGHT OF SHARIAH
-The Evolution of the Diyat Law in Pakistan: A Brief History
-LEGAL PROVISIONS RELEVANT TO DIYAT
-APPLICATION OF DIYAT LAWS IN PAKISTAN
-CASE STUDIES
-FINAL ANALYSIS: To What Extent, Diyat Is Important

Author: Intisar A. Rabb
This book considers an important and largely neglected area of Islamic law by exploring how medieval Muslim jurists resolved criminal cases that could not be proven beyond a doubt, calling into question a controversial popular notion about Islamic law today, which is that Islamic law is a divine legal tradition that has little room for discretion or doubt, particularly in Islamic criminal law. Despite its contemporary popularity, that notion turns out to have been far outside the mainstream of Islamic law for most of its history. Instead of rejecting doubt, medieval Muslim scholars largely embraced it. In fact, they used doubt to enlarge their own power and to construct Islamic criminal law itself. Through examination of legal, historical, and theological sources, and a range of illustrative case studies, this book shows that Muslim jurists developed a highly sophisticated and regulated system for dealing with Islam's unique concept of doubt, which evolved from the seventh to the sixteenth century

Sejarah telah membuktikan bahawa Malaysia adalah sebuah negara Islam sejak kurun ke-12 lagi. Malah kedudukan Islam sebagai agama utama Persekutuan turut dinyatakan melalui Perlembagaan Persekutuan yang menjadi undang-undang tertinggi negara. Namun kedudukan tersebut terjejas dengan isu murtad di Malaysia dengan alasan Hak Kebebasan Beragama. Tidak terdapat peruntukkan undang-undang yang jelas dan ketidakseragaman undang-undang mengenai kesalahan berkaitan murtad turut menambah derita bagi isu murtad di Malaysia. Justeru, penulisan ini bertujuan untuk mengulas mengenai isu murtad di Malaysia secara ringkas dan kemudian memberikan cadangan mekanisme ke arah penyeragaman undang-undang murtad di Malaysia.

On February 3, 2015 a video emerged online showing the young Jordanian airforce pilot Muath Al-Kasasbeh being burnt to death by “Islamic State of Iraq and Shām” affiliates (ISIS or IS). Another IS live burning video was released on December 22, 2016, this time of two Turkish prisoners of war. IS quoted the Syrian theologian Ibn Taymiyya in support of the licitness of the publicized burning alive of war captives as revenge and intimidation. The same argument was developed in prior and concurrent pro-IS literature and fatwas online and in print. This book shows that such an argument, fatwas, and act are in fact unislamic and have no basis whatsoever in the Qur’ān, the authentic Sunna and acts of the Companions, or Islamic law in its totality, and that the burning of enemy captives, whether for retaliation, deterrence, or any other reason, is forbidden by consensus in the rulings pertaining to the conduct of war.

Under Islamic law, all Islamic jurists held that riddah is a violation of the divine law. Riddah is established by the Quran and the hadith while its punishment is objectively rooted from the hadith. The punishment of riddah, according to the vast majority of Islamic jurists, is the death penalty. The Hadd offence of Riddah and its capital punishment is declared inconsistent with the universal principles and fundamental human rights by the family of 'civilized countries' coupled with a general heated argument against capital punishment. This has placed some 'liberal Muslims' on the adjacent line to the Hadd offence claiming its contradiction with ‘freedom of religion' known in Islamic law and absence of the express stipulation of the punishment in the Quran. Hence, this has led to a campaign for reformation of the hadd offence of riddah and Islamic law in whole. This poses a problem on the Muslim countries generally who are signatories to several International Human Rights treaties and Muslim scholars who adhered to the classical capital punishment on riddah. This has led various Islamic writers to compare the hadd offence of riddah with treason offence under the common law. The question of whether individual denunciation of Islam can amount to
treason against the Islamic state becomes the critics’ pot of argument, when the element of threat is lacking. The offence of espionage is a common law offence which involves obtaining private information or secrets and disclosing that information to a foreign entity. Whether the disclosed information is useful or not, the offence stands against the individual spy and it attracts severe punishment including death penalty. This offence is mostly used to ensure national security and loyalty. This work is aimed to justify the hadd offence of riddah and its punishment by comparing it with the offence of espionage and its punishment under common law. This will quench the claim of individualism among others raised by the critics. The analytical and doctrinal methodology will be adopted to ensure justice of this work. Chapter one deals with a general introduction on the offences of riddah and espionage under Islamic and common law respectively couple with the concept of capital punishment. Chapter two focuses on the hadd offence of riddah. Chapter three centres on the offence of espionage. Chapter four compares and contrasts the offences of riddah and espionage. Nature of protection desired of the two offences, limitation to fundamental human rights, the concept of punishment and war under the two offences e.t.c. are the comparative elements used in this work. Through the above elements, this work will show the seriousness of ratio decidendi in the Hadd offence of Riddah and its higher degree over the offence of espionage. Therefore, if capital punishment is sustained in some cases of the offence of espionage, its sustainability in the Hadd offence of Riddah is more justified.

he Cyber Crimes and its Punishment in Islamic Law- in the “Cyber The ” Sample-
The rapidly developing and spreading informa on technologies and the Internet today have led to an increase in crimes commi ed against informa on systems and made it easier to commit such crimes.
Criminal law has had its share of the rapid improvement and changes in technology and rulings on crimes commi ed on the Internet such as cybercrime have been debated by Islamic jurists.
Although there is no concept in classical Islamic law doctrine which directly or indirectly refers to “cybercrime” in modern terms, this paper will a empt to analyze this problem, which has emerged following scien c, technical, and technological developments, in line with the fundamental principles and purposes of religion by also evalua ng approaches from modern scholars of law.
The paper ini ally covers the de ni on and historical development of cybercrimes; it analyzes types and characteris cs of cybercrime. Subsequently, in the “cyber the ” sample, it examines the system of penal es imposed for cybercrimes and draws a comparison with modern regula on in terms of Islamic law.