Relation between Islamic and Western Law
Dr.
Sobhi Mahmassani
The
major contemporary judicial systems can be divided in three categories: the
Latin system based on Roman law; the Anglo-American system and the Muslim
system. Despite the independence of each of these systems, there exist between
them certain relations and traces of reciprocal influences.
The
problem we are concerned with now is the relation between the Muslim system, on
the one hand, and the other two Western systems on the other hand. This problem
involves three questions: (1) the influence of Muslim law on Western law, (2)
the influence of Roman law on Muslim law; and (3) the influence of Western law
on recent legislation in Muslim countries.
We
will touch briefly on each of these questions.
1. Influence
of Muslim Law on Western Law
This
question has been neglected on the whole by Western jurists and historians who,
on the contrary, are more preoccupied by the second question, the influence of
Roman law on Muslim law, which we will take up later.
The influence
of the Orient in general and of Muslim law in particular on Western law is
particularly apparent in the following fields:
(a)
Even before Islam, the Arabs inhabited a large part of the Mediterranean
countries. These countries were governed by a sort of universal law, based on
the commercial customs generally applied among the merchants of the Mediterranean.
When the Romans extended their domination over most of these countries, they
found these customs and this universal law and came under their influence. The
Roman jurists called this law jus gentium or law of the nations or natural law
in opposition to their national law, purely Roman, known as jus civile
or civil law.
The influence
of the law of nations was very great and this law became a part of the Roman
judicial system. Beirut, today the capital of the Lebanese Republic, was a
centre of a Roman faculty of law. Several eminent Roman jurists, such as
Papinian, Ulpian and Dorothee, had considerable influence on the development
and compilation of Roman law.
The influence
of the law of nations on Roman law is apparent in the discharge of contracts.
The praetors, Roman magistrates, found in the law of nations the source of
several reforms of equity.
Thus,
one sees, even before Islam, the influence of the East, Arab and non-Arab, on
Western law.
(b)
After Islam and the Arab conquests, the West found itself once again in contact
with the East. Muslim merchants were in contact with the West, particularly
through Andalusia when it was an Arab province, and through Italy. The
Crusades, too, accentuated the influence of the Muslims on Western law.
Along
with the merchandise and industries which the West borrowed from the Arabs, and
of which the influence can be seen in the words of Arab origin one finds in
Western languages, there was parallel influence of the Muslim judicial system
on Western law, particularly in the commercial field.
I
shall mention only a few examples of this influence:
(1)
The word aval which means in French commercial law the guarantee given by a
third party in endorsing a bill of exchange, this word comes from the Arab word
hawale which means the transfer of debt. This transfer was always allowed in
Muslim law, in contrast to Roman law. It was introduced into the commercial
customs of Europe through the medium of Arab merchants who also left their
linguistic imprint in commerce.
(2)
Another example is the word avaries, which means, in Western maritime
law, the damages suffered by a ship or its cargo. This word comes from the Arab
word iwar, which is used in the same sense in Arabic. This, too, shows
the influence of Muslim commerce on Western commerce and laws.
(3)
The system of Waqfs or endowments known in Muslim law and which is not
found in Roman law was brought to the West during the Crusades. One can find
traces of the influence in the system of trusts recognized in Anglo—American
law.
(4)
Several judicial adages which are not of Roman origin and which one finds in
the West since the Middle Ages are similar to Arab juridical adages. The influence
of Muslim law is undeniable.
2.
The Influence of Roman Law on Muslim Law
It is
an historical fact that Roman law is older than Muslim law. The question of the
influence of Roman law on Muslim law is one of the questions that has been most
hotly debated. On the one hand, the majority of Orientalists affirm this influence
in a general way while the Muslim jurists answer in the negative or do not
admit this influence except in a very limited form.
Time
does not permit us to discuss this question in detail. We will simply examine
the value of some of the arguments on which the writers who maintain the affirmative
thesis rely.
The
most important of these arguments is the affinity which exists between Roman
law and Muslim law, notably in the following points:
(a)
The rule that the burden of proof devolves on the plaintiff. This rule is
based, according to Muslim jurists, on a tradition of the Prophet (ﷺ)
who sanctified an old Arab custom. Nothing, therefore, proves beyond question
the alleged influence.
(b)
The age of majority. This argument is to be rejected also since this age which
is fixed at 15 years in most Muslim schools is in Roman law 12 years for a girl
and 14 for a boy.
(c)
The rules concerning the relation between a contract of sale and exchange. This
argument does not hold either. In Roman law, the sale (emptiovenditio) is a
contract by consent of both parties alone. But exchange (permutatio) is for one
of the contracts which require to be valid for the furnishing of the article by
one of the parties. In Muslim law, on the contrary, exchange is a special form
of sale and both are contracts by the consent of both parties.
These
are some examples which have been used to show the influence of Roman law on
Muslim law. One can easily see that these arguments are concerned with points
of detail, and, in any case, are not pertinent. The differences between Roman
law and Muslim law are much more important. These differences bear on the form
of contracts, inheritance, dowry, adoption, endowments, etc.
In
addition, similarity by itself dose not necessarily prove influence. All legal
systems have many points in common, especially in the fundamental principles
which are at the base of universal justice. The fundamental principles of law
are everywhere the same. Furthermore, the same judicial problems generally
bring about the same rules.
When
the Arabs came into contact with the inhabitants of the conquered countries
after Islam, they found local customs which were not incompatible with Muslim
principles. They tolerated the customs which did not go counter to the Muslim judicial
system. These customs were not purely Roman but were rather those of the law of
nations which the Romans themselves had incorporated in their civil law. Other
customs were found in countries which had never come under Roman domination. For
example, the bai‘ bil wafa, mortgage in the form of sale with power of
repurchase, was taken by some jurists from among the customs of the countries
of Bukhara and Balkh.
3.
Influence of Western Law on Recent Legislation in Muslim Countries.
It is
undeniable that recent legislation in Muslim countries has been influenced by
the West. I shall mention only legislation in the Arab countries of the Middle
East as an example.
These
countries were for four centuries under the domination of the Ottoman Empire.
At first Muslim law prevailed but during the last century the Ottoman Empire
started to promulgate new codes following the example of Europe. Some of these
codes were pure Muslim law, such as the code called Majalla or family
code. But most of these Ottoman code: were copies of European codes, notably
the French code, such as, for example, the commercial code, the penal code, the
maritime code.
After
the first World War and the downfall of the Ottoman Empire, Turkey replaced the
Ottoman codes by new codes drawn from the West of which the most important are
the civil code, the German commercial code, the Italian penal code, etc.
As for
the Arab countries freed from the Ottoman Empire, they adopted new codes which were,
for most part, based on Western law. It is only in the field of personal status
that Muslim law is still applied.
Time
does not permit us to cite all the new codes in the Arab countries. I shall
mention only those promulgated in the Lebanese Republic. The most important of
these codes are : (1) the real estate code promulgated in 1930 ; (2) the code
of obligations and contracts, promulgated in 1932 and put in to practice in
1934 ; (3) code of civil procedure, promulgated in 1933 and put into practice
in 1934; (4) the commercial code of 1943; (5) the penal code, promulgated in
1943 and put into effect in 1944; (6) the military code of 1946; (7) the labour
code of1946; (8) the maritime commerce code of 1947; (9) the penal code of 1948;
(10) the aviation code of 1949.
Prior
to 1944, the Lebanese codes were prepared by the French Mandatory authorities.
But, after the independence, the new codes were generally worked out by
Lebanese jurists. But all Lebanese code have been influenced by Western law,
especially by the French codes.
In
conclusion, we see that the influence between the West and the East in judicial
matters has been reciprocal. This is a further proof that relations between
peoples, as between individuals, result in bringing them closer together and
help achieve the cooperation which has become a necessity today.
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