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Scholars of Islamic law will welcome this latest book by Rudolph Peters, an author who is both a well respected historian and specialist in Islamic law. Peters analyses the theories and practices of crime and punishment in the classical and the modern traditions of Islamic law ranging from the sixteenth to the twenty-first century. The bulk Most users should sign in with their email address. If you originally registered with a username please use that to sign in.
Rudolph Peters. Cambridge: Cambridge University Press, Reviewed by Kent F. In his Crime and Punishment in Islamic Law , Rudolph Peters has provided an excellent, accessible, clearly delineated, and insightful introduction to the development, doctrine, and practice of Islamic criminal law from the sixteenth century to the present. Peters's volume, the second in the Cambridge University Press series Themes in Islamic Law , brings together various lines of scholarship on practice and theory into one well-organized work divided into six chapters, including a brief introduction and a conclusion.
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The three are considered as the basic elements in criminal law. A philosophy of punishment is necessary both to provide a theory of criminalization and also to give feature to penal responsibility. Punishment has unique features in Islamic criminal law, on the one hand because of the unchangeability of some crimes, and on the other hand because these crimes are regarded as specific to Muslims and Islamic society. It is common to consider four objectives of punishment, retribution, incapacitation, rehabilitation, and the protection of society. In the case of punishments under the Islamic criminal Code of Iran, reform or rehabilitation is considered the central objective in most cases. However, within the system of Islamic criminal law, punishment is not the unique means for reaching the utilitarian objectives, especially rehabilitation and deterrence; repentance, forgiveness, atonement and otherworldly punishment, concepts that are founded in belief and true faith in God and the Hereafter, are the other flanks of the reactive system which have pervasive operation, and do not apply differently or stand apart from other punishments You are not authenticated to view the full text of this chapter or article.
Strictly speaking, Islamic law does not have a distinct corpus of "criminal law". It divides crimes into three different categories depending on the offense — Hudud crimes "against God",  whose punishment is fixed in the Quran and the Hadiths , Qisas crimes against an individual or family whose punishment is equal retaliation in the Quran and the Hadiths , and Tazir crimes whose punishment is not specified in the Quran and the Hadiths, and is left to the discretion of the ruler or Qadi , i. Traditional sharia courts, unlike modern Western courts, do not use jury or prosecutors on the behalf of society. Crimes against God are prosecuted by the state as hudud crimes, and all other criminal matters, including murder and bodily injury, are treated as disputes between individuals with an Islamic judge deciding the outcome based on sharia fiqh such as Hanafi, Maliki, Shafi'i, Hanbali and Jafari followed in the Islamic jurisdiction. In practice, since early on in Islamic history, criminal cases were usually handled by ruler-administered courts or local police using procedures which were only loosely related to sharia.
These punishments were rarely applied in pre-modern Islam,   and their use in some modern states has been a source of controversy. Traditional Islamic jurisprudence divides crimes into offenses against God and those against man. The former are seen to violate God's hudud or "boundaries", and they are associated with punishments specified in the Quran and in some cases inferred from hadith. Hudud punishments range from public lashing to publicly stoning to death, amputation of hands and crucifixion.
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Permissions : This work is protected by copyright and may be linked to without seeking permission. Permission must be received for subsequent distribution in print or electronically. Please contact mpub-help umich. For more information, read Michigan Publishing's access and usage policy. Until today, no systematic study has been undertaken on the abundant Arabic material on papyrus and paper regarding crime and legal punishment.
Ottoman Nizamiye Courts pp Cite as. T he reformed judicial system as a whole manifested a good deal of continuity, in terms of legal sources and praxis; yet, public prosecution was one of the more salient novelties in the Ottoman judicial sphere. This institution is usually associated with the task of prosecution in the domain of criminal law.
Scholars of Islamic law will welcome this latest book by Rudolph Peters, an author who is both a well respected historian and specialist in Islamic law. Peters analyses the theories and practices of crime and punishment in the classical and the modern traditions of Islamic law ranging from the sixteenth to the twenty-first century. The bulk Most users should sign in with their email address. If you originally registered with a username please use that to sign in. To purchase short term access, please sign in to your Oxford Academic account above. Don't already have an Oxford Academic account?
Rudolph Peters' book is about crimes and their punishments as laid down in Islamic law. In recent years some Islamist regimes, such as those of Iran, Pakistan.
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This chapter deals with Islamic criminal law. The system of proofs that is integrated into substantive law is given consideration, along with the characteristic features of substantive and procedural law. The chapter also discusses several contemporary topics relevant to Islamic criminal law, including the nulla poena sine lege principle and the age of criminal responsibility. Access to the complete content on Oxford Handbooks Online requires a subscription or purchase. Public users are able to search the site and view the abstracts and keywords for each book and chapter without a subscription.
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