Comparison with Islamic Law

  • Yoshinobu Nagamine


In contrast to Pashtunwali, reference to Islamic law is more explicit. The 2010 Layeha purports to have been compiled “in the light of Mohammedan Sharia and through the assistance and advice given by the prominent and [among others] erudite theologians (ulema)”1 and refers at least 13 times to the Sharia law (Islamic law). The introduction cites a passage from the Qur’an2 and insinuates that the Layeha draws its authority from Islam. This chapter attempts to analyze critically the Layeha’s claim to compatibility with Islam. Next to comparison, it is also interested in the Taliban’s instrumentalization of religion in their pursuit of political goals.


Legal Scholar Muslim Community Suicide Bombing Armed Attack Muslim Scholar 
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  1. 3.
    For example, Sobhi Mahmassani, “The Principles of International Law in the Light of Islamic Doctrine,” Recueil des Cours, 117 (1966 ); C. G. Weeramantry, Islamic Jurisprudence: An International Perspective, Basingstoke: Macmillan, 1988; Abdullahi A. An-Na’im, Toward an Islamic Reformation, Syracuse: Syracuse University Press, 1990; Sheikh Wahbeh al-Zuhili, “Islam and International Law,” International Review of the Red Cross, 87 (858), (June 2005).CrossRefGoogle Scholar
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  3. 10.
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  4. 15.
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    Anke Iman Bouzenita, “The Siyar—An Islamic Law of Nations?,” Asian journal of Social Science, 25 (2007), p.24.Google Scholar
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    Mazil Izzi Dien, Islamic Law: From Historical Foundations to Contemporary Practice, Edinburgh: Edinburgh University Press, 2004, p.84. Al-Zuhayli maintained that necessity would occur when the state of danger or extreme hardship affects the life, body, honor, mind, or property of the human being. Al-Zuhayli, Nazariyat al-darura al-shar ‘iyya, Beirut, 1995.Google Scholar
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    Shaheen Sardar Ali and Javaid Rehman, “The Concept of Jihad in Islamic International Law,” Journal of Conflict ér Security Law, 10 (3), (2005), p.339. Munir, “The Layha for the Mujahideen: An Analysis of the Code of Conduct for the Taliban Fighters under Islamic Law,” p.89. The judge of Bagdad, Yaqub ibn Ibrahim al-Ansari (Abu Yusuf, eighth century), said, “Kill prisoners who might prove dangerous to the Muslims, but this is only applicable to those on the chin of whom a razor has passed.” In An-Na’im, Toward an Islamic Reformation, pp.314–315.Google Scholar

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