The Criminal Act of 1991 in Sudan was enacted to align the country's legal system with Islamic principles, incorporating Shari'a law. It replaced the Penal Code of 1983 and includes provisions for hudud (fixed punishments for severe crimes like theft and adultery), qisas (retributive justice for murder or bodily harm), and ta'zir (discretionary punishments for less severe offenses). The Act also criminalises apostasy, punishable by death, and has been criticised for harsh penalties such as amputation and flogging. Significant amendments were made in 2020, including the removal of the death penalty for apostasy and the repeal of Public Order Laws.
Through the introduction of the September 1983 Laws, Nimeiry's partnership with the Muslim Brotherhood and the Ansar was intended to unify religious factions and introduce sharia law. However, despite initially working together, the Ansar criticised Nimeiry's application of these laws as being both un-Islamic and corrupt. After Nimeiry's removal after the 1985 coup d'état, Sudan's political landscape transformed, giving rise to multiple political parties. The National Islamic Front (NIF), Ansar, and Khatmiyya Sufi order (DUP) became significant players in Sudanese politics. Hassan al-Turabi and the NIF consistently advocated for Islamic laws and opposed alterations to the existing framework. [1]
The laws were frozen during Sudan’s transition to democracy after the 1985 coup d'état, but were reinstated during the Omar al-Bashir era between 1989 and 2019, after the 1989 coup d'état. [2] [3]
The Criminal Act of 1991 enacted by the Revolutionary Command Council for National Salvation on 31 January 1991, [4] replaced the Penal Code of 1983. This legislation aimed to align Sudanese law more closely with Islamic principles, incorporating elements of Shari'a law. It includes provisions for hudud, qisas, and ta'zir offenses and punishments. [5] The Act also defines various terms and conditions under which certain actions are considered criminal, aiming to provide a comprehensive legal framework for criminal justice in Sudan. [6]
Hudud offenses cover severe crimes such as theft, adultery, and apostasy, with fixed punishments. Qisas refers to retributive justice, often applied in cases of murder or bodily harm, allowing for equivalent retaliation or compensation Ta'zir offenses are less severe and their punishments are discretionary, determined by a judge based on the circumstances. One notable aspect of the Act is the criminalisation of apostasy (renouncing Islam), which is punishable by death under Section 126. This has been a point of significant controversy and criticism from human rights organisations. [5]
The 1991 Sudanese Criminal Act, [7] in accordance with sharia, authorised hudud punishments in the north. [8] The consumption of alcohol was punishable by 40 lashes for a Muslim and 20 lashes for a Christian. Islamic family jurisprudence applied to Muslims in Sudan, while certain Islamic law provisions discriminated against women, especially regarding inheritance, marriage and divorce. Women were instructed to dress modestly according to Islamic standards, including wearing a head covering which was enforced by the Public Order Police. In addition, converting from Islam to another religion was considered apostasy under sharia and was punishable by death in the North. [9]
For example, in 2009 a group of women, excluding journalist Lubna al-Hussein, were lashed for wearing jeans. [10] In 2022, a woman was due to be stoned for adultery [11] before being jailed for 6 months. [12] In 1991, [13] 2013, [14] 2015, [15] 2021, [15] and 2023, [16] there were documented cases of men being sentenced to hand amputation for theft. [16] In 2013, 3 men were sentenced to amputation for stealing cooking oil in North Darfur under article 173 of the 1991 Sudanese Criminal code, [17] but the sentence was later overturned. [18] On 14 February 2013, a man's right hand and foot were amputated at al-Ribat Hospital after he was convicted with armed robbery, [19] [20] known as "Hirabah" in article 168 of the 1991 Sudanese Criminal Act. [21] A similar cross-amputation sentence was issued and enforced in 2021. [15]
The Criminal Act of 1991 in Sudan, along with the Public Order Laws, has had a significant impact on women's rights in the country. These laws were designed to enforce strict moral codes and public behaviour, often disproportionately targeting women. Public Order Laws governed various aspects of public behaviour, including dress codes, social interactions, and public gatherings. Women were frequently arrested for "indecent or immoral dress," which could include wearing trousers or not covering their hair. [22] The Public Order Police had extensive powers to enforce these laws, leading to widespread harassment and public humiliation of women. [23]
Articles within this act, such as Article 152, criminalised acts deemed indecent or immoral, with punishments including flogging and fines. [22] This law was often used to control women's behaviour and restrict their freedoms. The enforcement of these laws restricted women's participation in public life, including their ability to work and engage in social activities. This had broader implications for their economic independence and social status. [24]
The Act has been criticised for including harsh punishments such as amputation, flogging, and the death penalty for certain crimes. These punishments have raised serious human rights concerns, particularly regarding their alignment with international human rights standards. [25]
On 17 March 2000, Curtis Francis Doebbler, a lawyer and human rights advocate, filed a case against Sudan, known as Curtis Francis Doebbler v. Sudan, [26] before the African Union Commission. Doebbler alleged that Sudan violated various provisions of the African Charter on Human and Peoples' Rights by arbitrarily arresting, detaining, and torturing individuals, including himself, during his work as legal counsel. [27] On 29 May 2003, the African Union Commission found that Sudan violated Article 5 of the African Charter and requested that the Sudanese government to amend the 1991 Criminal Code, abolish punishment by lashing, and compensate the survivors. [27]
In recent years, there have been significant amendments to the Act. For example, in 2020, the Transitional Government of Sudan made several changes, including the elimination of the death penalty for apostasy and the removal of flogging as a punishment for certain offences. [25] The Public Order Laws were repelled in 2019. [24]
The Hudud Ordinances are laws in Pakistan enacted in 1979 as part of the Islamization of Pakistan by Muhammad Zia-ul-Haq, the sixth president of 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 much controversy and criticism parts of the law were extensively revised in 2006 by the Women's Protection Bill.
Hudud is an Arabic word meaning "borders, boundaries, limits". In the religion of Islam, it refers to punishments that under Islamic law (sharīʿah) are believed to be mandated and fixed by God, i.e. prescribed punishments, as opposed to Ta'zeer. These punishments were applied in pre-modern Islam, and their use in some modern states has been a source of controversy.
In Islamic Law, tazir refers to punishment for offenses at the discretion of the judge (Qadi) or ruler of the state. It is one of three major types of punishments or sanctions under Sharia Islamic law — hadd, qisas and ta'zir. The punishments for the Hadd offenses are fixed by the Qur'an or Hadith, qisas allow equal retaliation in cases of intentional bodily harm, while ta'zir refers to punishments applied to the other offenses for which no punishment is specified in the Qur'an or the Hadith or is not punishable under either qisas or hudud.
Capital punishment is a legal penalty in Iran. The list of crimes punishable by death includes murder; rape; child molestation; homosexuality; drug trafficking; armed robbery; kidnapping; terrorism; burglary; incest; fornication; adultery; sodomy; sexual misconduct; prostitution; plotting to overthrow the Islamic government; political dissidence; sabotage; arson; rebellion; apostasy; blasphemy; extortion; counterfeiting; smuggling; recidivist consumption of alcohol; producing or preparing food, drink, cosmetics, or sanitary items that lead to death when consumed or used; producing and publishing pornography; using pornographic materials to solicit sex; capital perjury; recidivist theft; certain military offences ; "waging war against God"; "spreading corruption on Earth"; espionage; and treason. Iran carried out at least 977 executions in 2015, at least 567 executions in 2016, and at least 507 executions in 2017. In 2018 there were at least 249 executions, at least 273 in 2019, at least 246 in 2020, at least 290 in 2021, at least 553 in 2022, at least 834 in 2023, and at least 226 so far in 2024. In 2023, Iran was responsible for 74% of all recorded executions in the world.
Qisas or Qiṣāṣ is an Islamic term interpreted to mean "retaliation in kind", "eye for an eye", or retributive justice.
Islamic criminal law is criminal law in accordance with Sharia. 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, Qisas, and Tazir. Some add the fourth category of Siyasah, while others consider it as part of either Hadd or Tazir crimes.
Republican Brotherhood was a small, but influential political party in Sudan. The party was founded in the 1945, by Mahmoud Mohamed Taha. The party came into the limelight in 1983, as Taha opposed the implementations of sharia laws by Jaafar Nimeiry. Taha was arrested and executed in 1985. The party continued to exist for a few years, being disbanded sometime after 1989.
Stoning, or lapidation, is a method of capital punishment where a group throws stones at a person until the subject dies from blunt trauma. It has been attested as a form of punishment for grave misdeeds since ancient times.
Lubna Ahmed al-Hussein is a Sudanese Muslim, media worker and activist who came to international attention in July 2009, when she was prosecuted for wearing trousers. Her case became a cause célèbre, with organisations such as the Arabic Network for Human Rights Information and Amnesty International issuing statements in support.
The use of politically and religiously-motivated violence in Islam dates back to its early history. Islam has its origins in the behavior, sayings, and rulings of the Islamic prophet Muhammad, his companions, and the first caliphs in the 7th, 8th, and 9th centuries CE. Mainstream Islamic law stipulates detailed regulations for the use of violence, including corporal and capital punishment, as well as regulations on how, when, and whom to wage war against.
Sharia means Islamic law based on Islamic concepts based from Quran and Hadith. Since the early Islamic states of the eighth and ninth centuries, Sharia always existed alongside other normative systems.
Mariam [Meriam] Yahia Ibrahim Ishag or Maryam Yaḥyā Ibrahīm Isḥaq is a Sudanese religious freedom activist and public speaker. Meriam Ibrahim was arrested during her second pregnancy for apostasy and gave birth to a girl in prison on 27 May 2014. Mariam Ibrahim's case is part of a wider problem of persecution of Christians in Sudan.
The legal system in the United Arab Emirates is based on civil law, and Sharia law in the personal status matters of Muslims and blood money compensation. Personal status matters of non-Muslims are based on civil law. The UAE constitution established a federal court system and allows all emirates to establish local courts systems. The emirates of Abu Dhabi, Dubai and Ras Al Khaimah have local court systems, while other emirates follow the federal court system. Some financial free trade zones in Abu Dhabi and Dubai have their own legal and court systems based on English common law; local businesses in both emirates are allowed to opt-in to the jurisdiction of common law courts for business contracts.
Capital punishment in Sudan is legal under Article 27 of the Sudanese Criminal Act 1991. The Act is based on Sharia law which prescribes both the death penalty and corporal punishment, such as amputation. Sudan has moderate execution rates, ranking 8th overall in 2014 when compared to other countries that still continue the practice, after at least 29 executions were reported.
Capital punishment in Islam is traditionally regulated by the Islamic law (sharīʿa), which derived from the Quran, ḥadīth literature, and sunnah. Crimes according to the sharīʿa law which could result in capital punishment include apostasy from Islam, murder, rape, adultery, homosexuality, etc. Death penalty is in use in many Muslim-majority countries, where it is utilised as sharīʿa-prescribed punishment for crimes such as apostasy from Islam, adultery, witchcraft, murder, rape, and publishing pornography.
Capital punishment for offenses is allowed by law in some countries. Such offenses include adultery, apostasy, blasphemy, corruption, drug trafficking, espionage, fraud, homosexuality and sodomy not involving force, perjury causing execution of an innocent person, prostitution, sorcery and witchcraft, theft, treason and espionage. In addition to civilian treason and espionage, often considered capital crimes against the state where the death penalty is retained, military laws frequently ordain execution for serious offences, including in jurisdictions where capital punishment is illegal or obsolete under civilian law.
The legal system of Sudan has evolved over time. The legacy of British colonial rule has had a significant impact even after independence. Most of the lawyers and judges were British trained and initially tended to rely on judicial precedent. Soon after independence, however, pressure began to build to change the legal system. By the time Jaafar Nimeiry seized power in 1969, a commission had been working on recommendations for a new system, but he dissolved it and formed another commission dominated by 12 Egyptian jurists. Based on recommendations received from them, Sudan adopted a new civil code that looked much like the Egyptian civil code of 1949. The new system was controversial because it disregarded existing laws and customs and introduced many new legal terms and concepts from Egyptian law without source material to interpret the codes. In 1973 the government repealed these codes and returned the legal system to its pre-1970 common-law status. In 1977 Nimeiry agreed to consider a Muslim Brotherhood demand that the system be based on Islam. He appointed al-Turabi as chairman of a committee to draft new Islamic laws. Nimeiry accepted few of the proposals from this committee. He then established a small, new group in 1983 that developed a “cut-and-paste” version of sharia laws based on practice in other countries. In September 1983, Nimeiry issued several decrees, known as the September Laws, which made sharia the law of the land.
The Islamic Republic of Iran was founded after the 1979 overthrow of the Pahlavi dynasty by the Islamic Revolution, and its legal code is based on Islamic law or sharia, although many aspects of civil law have been retained, and it is integrated into a civil law legal system. According to the constitution of the Islamic Republic, the judiciary in Iran "is an independent power". The entire legal system—"from the Supreme Court to regional courts, all the way down to local and revolutionary courts"—is under the purview of the Ministry of Justice, but in addition to a Minister of Justice and head of the Supreme Court, there is also a separate appointed Head of the Judiciary. Parliamentary bills pertaining to the constitution are vetted by the Council of Guardians.
The situation for apostates from Islam varies markedly between Muslim-minority and Muslim-majority regions. In Muslim-minority countries, "any violence against those who abandon Islam is already illegal". But in some Muslim-majority countries, religious violence is "institutionalised", and "hundreds and thousands of closet apostates" live in fear of violence and are compelled to live lives of "extreme duplicity and mental stress."
In September 1983, president Gaafar Nimeiry introduced Islamic sharia laws in Sudan, known as September Laws, disposing of alcohol and implementing hudud punishments such as public flogging for alcohol consumption and amputations for theft. Nimeiry declared himself the "imam of the Sudanese umma", leading to concerns about the undemocratic implementation of these laws. Hassan al-Turabi assisted with drafting the law and later supported the laws, unlike the leader of the opposition Sadiq al-Mahdi's view.
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