1 Available publicly at: http://policy.islamic-relief.com/portfolio/working-in-conflict-a-faith-based-toolkit/ (all internet references were accessed in December 2014).

2 The Geneva International Conference of 1863 gave the impetus for the development of the humanitarian laws of war embodied in the Geneva Conventions of 1864, 1906, 1929 and 1949. It was also the founding conference of the International Red Cross and Red Crescent Movement.

3 Cockayne, James, “Islam and International Humanitarian Law: From a Clash to a Conversation between Civilizations”, International Review of the Red Cross, Vol. 84, No. 847, 2002, pp. 599–600Google Scholar, available at: www.icrc.org/eng/assets/files/other/irrc_847_cockayne.pdf.

4 Ibid.

5 Wilfred Mlay, “Some Myths about Faith-Based Humanitarian Aid”, Humanitarian Exchange Magazine, 27 July 2004, available at: www.odihpn.org/humanitarian-exchange-magazine/issue-27/some-myths-about-faith-based-humanitarian-aid.

6 Evans, Carolyn, “The Double-Edged Sword: Religious Influences on International Humanitarian Law”, Melbourne Journal of International Law, Vol. 6, 2005Google Scholar; Baderin, Mashood A., “Religion and International Law: Friends or Foes?”, European Human Rights Law Review, No. 5, 2009Google Scholar.

7 Examples of such incidents can be found in Michael D. McGinnis, “Proselytism Games and Humanitarian Aid”, prepared for and presented at the Annual Meeting of the Association for the Study of Religion, Economics, and Culture (ASREC) and the Society for the Scientific Study of Religion, Portland, OR, 19–21 October 2006, available at: www.global.ucsb.edu/orfaleacenter/luce/luce08/documents/McGinnis-ProselytismGames.pdf.

8 For example, in anonymous interviews with the author in 2011–2012, former Bosnian internally displaced persons (IDPs) noted that aid from some Muslim-majority countries during the 1990s included Qur'ans and booklets on religious practice, despite the recipients being from Muslim communities with ample access to such resources in their own language. This was described with amusement by interviewees, but also frustration as the resources could have contributed towards provision of needed supplies instead.

9 This term presents many difficulties in definition as it can encompass a multiplicity of organizations representing varying mandates and sectors. However, “faith-based” and more recently “faith-inspired” remain the most frequently used and recognizable terms, and hence are used here as defined by Gerard Clarke: “any organisation that derives inspiration and guidance for its activities from the teachings and principles of the faith or from a particular interpretation or school of thought within that faith”. Gerard Clarke and Michael Jennings (eds), Development, Civil Society and Faith Based Organisations: Bridging the Sacred and the Secular, Palgrave Macmillan, Hampshire and London, 2008, available at: www.palgraveconnect.com/pc/polintstudextd/browse/inside/inline/9780230371262.pdf?chapterDoi=$%7Bchapter.getDoiWithoutPrefix()%7D.

10 Ibid., “Foreword by Lord Carey”, pp. xv–xvi.

11 For example, guidelines developed by UN agencies on engagement with faith communities and organizations include: Volker Türk, José Riera and Marie-Claude Poirier (eds), Partnership Note: On Faith-Based Organisations, Local Faith Communities and Faith Leaders, UNHCR, 2014, available at: www.unhcr.org/539ef28b9.pdf; United Nations Population Fund, Culture Matters: Working with Communities and Faith-based Organizations, 2005, available at: www.unfpa.org/resources/culture-matters-%E2%80%93-working-communities-and-faith-based-organizations#sthash.3Fg6GAiW.dpuf; UNAIDS, Partnership with Faith-based Organizations: UNAIDS Strategic Framework, 2009, available at: www.unaids.org/sites/default/files/media_asset/20100326_jc1786_partnership_fbo_en_0.pdf; UNICEF, Partnering with Religious Communities for Children, 2012, available at: www.unicef.org/about/partnerships/files/Partnering_with_Religious_Communities_for_Children_%28UNICEF%29.pdf; and United Nations Development Programme, UNDP Guidelines on Engaging with Faith-based Organizations and Religious Leaders, 2014, available at: www.undp.org/content/dam/undp/documents/partners/civil_society/publications/UNDP-CSO-Engaging-FBOs-RLs-October-2014.pdf.

12 See www.unssc.org/home/activities/engaging-faith-organisations-and-communities-development-and-humanitarian-work regarding the 2014 event attended by the author.

13 See the website of the Joint Learning Initiative on Local Faith Communities, available at: http://jliflc.com/about/.

14 More information on the “Faith and Protection” session of the UNHCR Annual Consultations with NGOs is available at: www.unhcr.org/pages/501a39ce6.html.

15 UNHCR, Welcoming the Stranger: Affirmations for Faith Leaders, 2013, available at: www.unhcr.org/51b6de419.html.

16 Ager, Alistair, “Faith and the Discourse of Secular Humanitarianism”, Journal of Refugee Studies, Vol. 24, No. 3, 2011CrossRefGoogle Scholar.

17 Rick James, What is Distinctive About FBOs? How European FBOs Define and Operationalise Their Faith, Praxis Paper No. 22, INTRAC, 2009, available at: www.intrac.org/data/files/resources/482/Praxis-Paper-22-What-is-Distinctive-About-FBOs.pdf.

18 Although international principles and guidance (including the “rights-based approach”) were developed to enable a universal common ground for assistance to those in need, they have not been without their critics, for their relationship to a “Western” political agenda or theoretical underpinning. For example, see Juliano E. M. Fiori, The Discourse of Western Humanitarianism, Institut de Relations Internationales et Stratégiques, October 2013, available at: www.iris-france.org/docs/kfm_docs/docs/obs_questions_humanitaires/ENG-JulianoEM-Fiori-october2013.pdf.

19 Interview with Dr Hany el-Banna at the Berkley Centre for Religion, Peace and World Affairs, 3 December 2007, available at: http://berkleycenter.georgetown.edu/interviews/a-discussion-with-dr-hany-el-banna-president-and-co-founder-islamic-relief. It is interesting to note that even at that early stage, the need to emphasize that the religious identity of the organization would not imply partiality was clear: “I presented it as a moral issue, and our response as a duty, not just for Muslims and Christians, but every single human being. … Our message was about need and responsibility, and we stressed the need to help our fellow human beings, with no conditions, as an imperative coming from each and every faith, following the teachings of Jesus, Abraham, Mohammed and others. There should be no political, ethnic or racial distinction in the face of need.”

20 Unlike some other FBOs, Islamic Relief operates with a non-discriminatory recruitment policy and there is no requirement to be a Muslim to be part of the organization, although staff are expected to abide by and be committed to the values of the organization. As a result, Islamic Relief employs a large number of staff from other religious backgrounds worldwide.

21 Interviews and discussions with Islamic Relief staff between January 2013 and April 2015.

22 Records of the Programme Partnership Arrangement funding to Islamic Relief are listed at: www.gov.uk/programme-partnership-arrangements-ppas and http://devtracker.dfid.gov.uk/projects/GB-1-102415/.

23 On conceptions of humanity, dignity, protective behaviour, environmental obligations and gender justice, to name but a few. Nearly all research by Islamic Relief on these subjects is available publicly at: http://policy.islamic-relief.com/publication/.

24 The resources that are publicly available are published on the Islamic Relief policy website at: http://policy.islamic-relief.com/publication/.

25 For example, training for Islamic Relief staff identifies the organization as adhering to the Code of Conduct for the International Red Cross and Red Crescent Movement and NGOs in Disaster Relief, and focuses on humanity, impartiality, neutrality, independence, respect for culture and customs, coordinated action, building capacity, adherence to “do no harm” and a focus on vulnerability in the training of new emergency response personnel.

26 This has particularly taken place through conferences inviting input from Islamic legal scholars – for example, a conference organized by the ICRC and the International Islamic University of Islamabad in 2005 (www.redcross.int/EN/mag/magazine2005_1/24-25.html); a seminar held with the ICRC, the Yemeni Red Crescent and Aden University on the protection of war victims under Islamic law and IHL (www.icrc.org/eng/resources/documents/feature/2006/islamic-law-ihl-feature-010606.htm); and an international conference on humanitarian action in the light of Shari'ah and IHL held in Pakistan in 2014 (www.icrc.org/en/document/pakistan-conference-humanitarian-action-light-sharia-and-international-humanitarian-law). See also the article by Abdulfatah Said Mohamed and Ronald Ofteringer in this issue of the Review.

27 See http://insct.syr.edu/projects/security-in-the-middle-east-islam/islamihl/.

28 Felix Schwendimann, “The Legal Framework of Humanitarian Access in Armed Conflict”, International Review of the Red Cross, No. 884, December 2011, available at: www.icrc.org/eng/assets/files/review/2011/irrc-884-schwendimann.pdf.

29 Ibid., p. 997.

30 Prophets of God are honoured by Muslims with this saying when their name is mentioned.

31 Such sayings are recounted in the ahadith collections of al-Bukhari and Muslim (see below note 59).

32 “Allah” is transliterated from the Arabic word for God. Muslims will more often refer to God as Allah, even when speaking in languages other than Arabic.

33 Mamoun Abuarqub and Isabel Phillips, A Brief History of Humanitarianism in the Muslim World, Islamic Relief Worldwide, 2009, available at: http://policy.islamic-relief.com/wp-content/uploads/2014/05/A-Brief-History-of-Humanitarianism-in-the-Muslim-World-New-Format.pdf.

34 Binder, Andrea and Meier, Claudia, “Opportunity Knocks: Why Non-Western Donors Enter Humanitarianism and How to Make the Best of It”, International Review of the Red Cross, Vol. 93, No. 884, 2011, p. 1137CrossRefGoogle Scholar, available at: www.icrc.org/eng/resources/documents/article/review-2011/irrc-884-binder-meier.htm.

35 The 1994 Code of Conduct is available at: www.ifrc.org/en/publications-and-reports/code-of-conduct/. This article quotes from the full English text available at: www.ifrc.org/Global/Publications/disasters/code-of-conduct/code-english.pdf.

36 The author is indebted to the work of Islamic Relief colleagues Dr. Muhtari Aminu-Kano and Atallah Fitzgibbon for their writings on human development in Islam, published online as An Islamic Perspective on Human Development, Islamic Relief Worldwide, Birmingham, 2014, available at: http://policy.islamic-relief.com/wp-content/uploads/2014/07/Human-Development-in-Islam.pdf. This section also draws from the author's own publication: Lucy V. Moore, Working in Conflict: A Faith Based Toolkit for Islamic Relief, Islamic Relief Worldwide, Birmingham, 2014, available at: http://policy.islamic-relief.com/portfolio/working-in-conflict-a-faith-based-toolkit/, particularly the writings published under Section 1 (“Policy”).

37 1994 Code of Conduct, above note 35, Arts 6, 7, 8, p. 4.

38 Ibid., Art. 1.

39 Ibid. Human dignity and its relationship to humanitarian action is given clear discussion primarily in the Sphere Project Humanitarian Charter, available at: www.sphereproject.org/; however, it has its basis in the “right to life” enshrined in the Universal Declaration of Human Rights, as mentioned in the first lines of the document: “Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world”. Universal Declaration of Human Rights, Preamble, available at: www.un.org/en/documents/udhr/.

40 The Five Pillars (or duties) of Islam are the shahada (profession of faith), salah (obligatory prayers), zakah (giving of charity), saum (fasting during the month of Ramadan) and Hajj (pilgrimage to the Kabbah in Mecca).

41 See also Ajaz Ahmed Khan, Ismayil Tahmazov and Mamoun Abuarqub, Translating Faith into Development, Islamic Relief Worldwide, Birmingham, 2009, available at: http://policy.islamic-relief.com/wp-content/uploads/2014/05/Translating-Faith-Into-Development.pdf.

42 Qur'an, Surat al-Isra, 17:70. All translations of Qur'anic verses (ayahs) in this article are from The Qur'an: A New Translation by M. A. S. Abdel Haleem, Oxford University Press, Oxford, 2005.

43 “Your Lord said to the angels, ‘I will create a man from clay. When I have shaped him and breathed from My Spirit into him, bow down before him.’” Qur'an, Surat Sad, 38:71–72.

44 Mohammed Hashim Kamali, The Dignity of Man, Islamic Texts Society, Cambridge, 2002.

45 Qur'an, Surat Al-Hujurat, 49:13. See also Surat Al-Ma'idah, 5:48; and Surat Yunus, 10:19.

46 Qur'an, Surat Al-Tin, 95:4. See also Surat Al-Baqarah, 2:30–34; and Surat Al-Isra, 17:70.

47 Qur'an, Surat Al-Ma'idah, 5:32.

48 See Surat Ibrahim, 14:34; Surat Al-Isra, 17:11; Surat Al-Khaf, 18:54; Surat Al-Hajj, 22:66; Surat Al-Ahzab, 33:72; Salat Az-Zukhruf, 43:15; and Surat Al-'Adiyat, 100:6. For analysis see S. Ayse Kadayifci-Orellana, Mohammed Abu-Nimer and Amjad Mohamed-Salem, Understanding an Islamic Framework for Peacebuilding, Islamic Relief Worldwide, Birmingham, 2013, pp. 9–11, available at: http://policy.islamic-relief.com/portfolio/understanding-an-islamic-framework-for-peacebuilding/.

49 Qur'an, Surat Ar-Ra'd, 13:11.

50 1994 Code of Conduct, above note 35, p. 3.

51 Ibid.

52 Ibid., pp. 3–4.

53 See www.un.org/documents/ga/res/46/a46r182.htm.

54 For a useful discussion on neutrality in humanitarian assistance (primarily focusing on the ICRC), see Plattner, Denise, “ICRC Neutrality and Neutrality in Humanitarian Assistance”, International Review of the Red Cross, No. 311, 1996CrossRefGoogle Scholar, available at: www.icrc.org/eng/resources/documents/misc/57jn2z.htm. This will also be discussed further below.

55 Muhammad Hashim Kamali, Freedom, Equality and Justice in Islam, Islamic Texts Society, Cambridge, 2002.

56 Surat Al-Imran, 3:110; Surat Al-Tawbah, 9:21; Surat Al-Ma'idah, 5:51.

57 This history is specifically referred to by Muslims as Sunnah and is a source of Islamic law and practice, particularly for Sunni Muslims.

58 Surat Al-Baqarah, 2:62; Surat Al-Ma'idah, 5:5; Surat Al-Mumtahinah, 60:8; and several ahadiths.

59 Hadith (plural: ahadith) are collected traditions containing sayings and actions of the Prophet Muhammad (PBUH) and constitute a major source of guidance for the majority of Muslims.

60 Readers will have noticed the wide variety of activities contained within this statement that are typically excluded from humanitarian action. These will be discussed in more detail below.

61 Qur'an, Surat Taubah, 9:60.

62 1994 Code of Conduct, above note 35, Art. 3.

63 For further information on zakat, sadaqah, Islam and humanitarianism, see Mamoun Abuarqub, Faith Identity in Practice, Islamic Relief Worldwide, Birmingham, 2010, available at: http://policy.islamic-relief.com/portfolio/faith-and-identity-in-practice/; Rianne C. ten Veen, Charitable Giving in Islam, Islamic Relief Worldwide, Birmingham, 2009, available at: http://policy.islamic-relief.com/portfolio/charitable-giving-in-islam/; Mamoun Abuarqub and Isabel Phillips, A Brief History of Humanitarianism in the Muslim World, Islamic Relief Worldwide, Birmingham, 2009, available at: http://policy.islamic-relief.com/portfolio/a-brief-history-of-humanitarianism-in-the-muslim-world/; Jamal Krafess, “The Influence of the Muslim Religion in Humanitarian Aid”, International Review of the Red Cross, Vol. 87, No. 858, 2005, available at: www.icrc.org/eng/assets/files/other/irrc_858_krafess.pdf.

64 Ata ur Rehman, Dr. Mazlan Ibrahim and Dr. Ibrahim Abu Bakar, “The Concept of Independence of Judiciary in Islam”, International Journal of Business and Social Science, Vol. 4, No. 2, 2013, available at: http://ijbssnet.com/journals/Vol_4_No_2_February_2013/8.pdf.

65 Qur'an, Surat At-Tawbah, 9:6.

66 Abu ‘Abd Allah Muhammad, al-Maghazi, Vol. 2, Beirut, Mu'ssasah al A'lami li ‘l-Matbu'at, 1409/1898, pp. 757–758; Ahmad b. Zayni Dahlan, al-Sirah al-Nubawiyyah, 1st edition, Vol. 2, Halb, Dar al-Qualam al-'Arabi, 1417/1996, p. 236; cf. Dr. Muhammed Munir, “The Prophet (Peace Be Upon Him)'s Merciful Reforms in the Conduct of War: The Prohibited Acts”, Insights, Sirah Special Issue, Vol. 2, No. 2–3, 2009– 2010, p. 235, emphasis added.

67 Hadith narrated by Abu Dawud, Book 9, Hadith 1637.

68 From research conducted by Sadia Kidwai for Islamic Relief Policy on zakat, 2014 (internal documents).

69 1994 Code of Conduct, above note 35, Art. 6.

70 Ibid., Art. 9.

71 Qur'an, Surat An-Nahl, 16: 91.

72 Qur'an, Surat Al-'An'am, 6:160.

73 Atallah Fitzgibbon, The Importance of Spiritual Capital within Human Development in Islamic Teaching, Islamic Relief Worldwide, Birmingham, 2012, available at: http://policy.islamic-relief.com/portfolio/the-importance-of-spiritual-capital-within-human-development-in-islamic-teaching/; Faith Inspired Action: Global Strategy 2011–2015, Islamic Relief Worldwide, Birmingham, 2011, available at: http://policy.islamic-relief.com/downloads/31-FAITH_INSPIRED_ACTIO.pdf.

74 Fiddian-Qasmiyeh, Elena, “The Pragmatics of Performance: Putting ‘Faith’ in Aid in the Sahrawi Refugee Camps”, Journal of Refugee Studies, Vol. 24, No. 3, 2011CrossRefGoogle Scholar.

75 1994 Code of Conduct, above note 35, Art. 3.

76 Qur'an, Surat Al-Baqarah, 2:256.

77 Qur'an, Surat Taubah, 9:60, emphasis added.

78 Interview with Dr. Hany el-Banna, above note 19.

79 International Federation of Red Cross and Red Crescent Societies, World Disasters Report 2014: Focus on Culture and Risk, Geneva, 2014, pp. 37–64, available at: www.ifrc.org/publications-and-reports/world-disasters-report/world-disasters-report-2014/.

80 “The two dimensions of beliefs that emerge most prominently in the context of [disaster risk reduction] are the way that beliefs form an obstacle to reducing risk (something that makes people think or do things that are counter to risk reduction or that increase their vulnerability) and the way in which beliefs influence people's understandings of risks.” Ibid., p. 37.

81 Sadia Kidwai, Lucy V. Moore and Atallah Fitzgibbon, “The Role of Religion in the Formation of Cross-Community Relationships”, Forced Migration Review, No. 48, November 2014, available at: www.fmreview.org/faith/kidwai-moore-fitzgibbon#sthash.crTIIkHs.dpuf.

82 While this is just a fraction compared to the messages of support that are received, it is not uncommon for comments to be posted on social media asking why an Islamic charity is providing aid to non-Muslims when the needs of the Muslim community around the world are so great.

83 Qur'an, Surat Taubah, 9:60.

84 This discussion of zakat is based on research led by Sadia Kidwai in support of Islamic Relief's zakat policy of 2014, which involved consultation with a panel of twelve Islamic scholars. This is an internal document to Islamic Relief, but for a detailed overview of Islamic jurisprudence on zakat, readers can refer to Dr. Yusuf Al-Qardawi, Fiqh az-Zakat: A Comparative Study, English translation, Dar Al Taqwa, 1999.

85 The Ummah is the description used by Muslims for the community of followers of Islam.

86 For Eid-al-Adha, Muslims traditionally sacrifice an animal. The family retains one third of the meat; another third is given to relatives, friends and neighbours; and the remaining third is given to the poor and needy.

87 Qur'an, Surat an-Nisa, 4: 135

88 Within the Qur'an, an ayah is effectively equivalent to a Biblical verse.

89 See also Surat An-Nisa, 4:114 and 148; and Surat Al-Shura, 42:42.

90 Again referencing the Annex on Guiding Principles in UN General Assembly Resolution 46/182, which states as a guiding principle that “[h]umanitarian assistance must be provided in accordance with the principles of humanity, neutrality and impartiality”. Available at: www.un.org/documents/ga/res/46/a46r182.htm.

91 İnsan Hak ve Hürriyetleri ve İnsani Yardım Vakfı: in English this translates as the Foundation for Human Rights and Freedoms and Humanitarian Relief. This is a Turkish NGO whose members are predominantly Turkish Muslims.

92 Humanitarian Principles: Perspectives from an Islamic NGO, interview with Hüseyin Oruç of IHH Humanitarian Relief Foundation, International Committee of the Red Cross, 4 June 2013, available at: www.youtube.com/watch?v=ZtPLjbHZUjY. On the question of whether neutral humanitarian action is permissible under Islamic law, see the Opinion Note by Mohd Hisham Mohd Kamal in this issue of the Review.

93 See above note 85.

94 See also Cohen, Raymond, “Language and Conflict Resolution: The Limits of English”, International Studies Review, Vol. 3, No. 1, 2001CrossRefGoogle Scholar.

95 David Rieff, A Bed for the Night: Humanitarianism in Crisis, Simon and Schuster, New York, 2002.

96 MoreAltitude, “Neutrality, Impartiality, Complicity”, WanderLust: Notes from a Global Nomad, April 2009, available at: http://morealtitude.wordpress.com/articles-on-aid-work/neutrality-impartiality-complicity/.

97 Olson, Lara, “Fighting for Humanitarian Space: NGOs in Afghanistan”, Journal of Military and Strategic Studies, Vol. 9, No. 1, 2006Google Scholar, available at: www.jmss.org/jmss/index.php/jmss/article/viewArticle/121. See also Goodhand, Jonathan, “Aiding Violence or Building Peace? The Role of International Aid in Afghanistan”, Third World Quarterly, Vol. 23, No. 5, 2002CrossRefGoogle Scholar.

98 For the experience of Islamic Relief, see Islamic Relief Worldwide, An Examination of Islamic Relief's Work with Refugees and IDPs, Birmingham, 2008, available at: http://policy.islamic-relief.com/portfolio/an-examination-of-islamic-reliefs-work-with-refugees-and-idps/.

99 See Kate Mackintosh and Patrick Duplat, Study of the Impact of Donor Counter-Terrorism Measures on Principled Humanitarian Action, Office for the Coordination of Humanitarian Affairs and Norwegian Refugee Council, July 2013, available at: https://docs.unocha.org/sites/dms/Documents/CT_Study_Full_Report.pdf; Sara Pantuliano, Kate Mackintosh and Samir Elhawary with Victoria Metcalfe, Counter-terrorism and Humanitarian Action, Humanitarian Policy Group Policy Brief 43, Overseas Development Institute (ODI), October 2011; Counterterrorism and Humanitarian Engagement Project, Counterterrorism and Humanitarian Engagement in Somalia and Mali: Background Briefing, Research and Policy Paper, March 2013, available at: http://blogs.law.harvard.edu/cheproject/files/2012/10/CHE-Project-Somalia-and-Mali.pdf; and Jessica Burniske, Naz K. Modirzadeh and Dustin Lewis, Counter-terrorism Laws: What Aid Agencies Need to Know, Network Paper No. 79, Humanitarian Practice Network, November 2014, available at: www.odihpn.org/hpn-resources/network-papers/counter-terrorism-laws-what-aid-agencies-need-to-know.

100 Gideon Aran, “On Religion and Violence”, Contending Modernities, University of Notre Dame's Kroc Institute for International Peace Studies, 25 November 2014, available at: http://blogs.nd.edu/contendingmodernities/2014/11/25/on-religion-and-violence/.

101 Naz K. Modirzadeh, quoted in Heba Aly, “Can Islamic Law Be an Answer for Humanitarians?”, IRIN News, 24 April 2014, available at: www.irinnews.org/report/99989/can-islamic-law-be-an-answer-for-humanitarians. See also Heba Aly, “Jihadi Jurisprudence? Militant Interpretations of Islamic Rules of War”, IRIN News, 24 April 2014, available at: www.irinnews.org/report/99988/jihadi-jurisprudence-militant-interpretations-of-islamic-rules-of-war.

102 March, Andrew and Modirzadeh, Naz K., “Ambivalent Universalism? Jus ad bellum in Modern Islamic Legal Discourse”, European Journal of International Law, Vol. 24, No. 1, 2013CrossRefGoogle Scholar, available at: http://papers.ssrn.com/sol3/papers.cfm?abstract_id=2100540.

103 Islamic Relief Yemen, Citizens Empowerment in Conflict Transformation and Peace Building Program, Observation Report, December 2011 (internal document), quoted in L. V. Moore, above note 36, p. 4, available at: http://policy.islamic-relief.com/wp-content/uploads/2014/05/IR_Conflict-Toolkit_Introduction-for-external-agencies.pdf.

104 See Sadia Kidwai, The Rights of Forced Migrants in Islam, Islamic Relief Worldwide, Birmingham, 2014; and Ahmed Abou Abu-Wafa, The Right to Asylum between Islamic Shari'ah and International Refugee Law: A Comparative Study, UNHCR, Riyadh, 2009.

105 S. Kidwai, L. V. Moore and A. Fitzgibbon, above note 81.

106 1994 Code of Conduct, above note 35, Art. 7.

107 This section is based on the research and publications of Dr. Muhtari Aminu-Kano and Atallah Fitzgibbon, most specifically An Islamic Perspective on Human Development, above note 36.

108 Khan, Mohammad A. Muqtedar, “The Philosophical Foundations of Islamic Political Economy”, American Journal of Islamic Social Sciences, Vol. 13, No. 3, 1994, pp. 389–400Google Scholar.

109 The Qur'an states that the earth was given as a “trust” to humankind, and humans are placed in a position of custodianship. See Surat Al-Baqarah, 2:30; Surat Al-Ahzab, 33:72; and Surat An-Nur, 24:55.

110 As quoted in Muhammed Umer Chapra, The Islamic Vision of Development in the Light of Maqasid al-Shari'ah, Occasional Papers Series No. 15, International Institute of Islamic Thought, London and Washington, DC, 2000, p. 21.

111 Imam Abu Hamid al-Ghazali, Al-Mustasfa min ‘ilm al-usul [On Legal Theory of Muslim Jurisprudence]; for links to translations and editions currently available, see: www.maktabah.org/en/item/933-al-mustasfa-min-ilm-al-usul-on-legal-theory-of-muslim-jurisprudence-by-imam-ghazali.

112 Ibrahim Ibn Al-Shatibi, The Reconciliation of the Fundamentals of Islamic Law: Al-Muwafaqat fi Usul al-Shari'a, Vols 1 and 2, trans. Imran Ahsan Khan Nyazee, Garnet Publishing, Reading, 2012 and 2014.

113 This article does not intend to detail the Islamic bases and understanding of these five dimensions. For further information, see Dr. M. Aminu-Kano and A. Fitzgibbon, above note 36.

114 Taqi al-Din ibn Taimiyyah (d. 728H) is understood to have been the first scholar not to confine the maqasid to a specific number. This approach has been adopted by contemporary scholars, including Ahmad al-Raisuni and Yusuf al-Qaradawi. For example, al-Qaradawi further extended the list of the maqasid to include human dignity, freedom, social welfare and human fraternity. See Adis Duderija, Maqasid Al-Shari'a and Contemporary Reformist Muslim Thought: An Examination, Palgrave Macmillan, New York, 2014.

115 Jasser Auda, Maqasid Al-Shariah as Philosophy of Islamic Law: A Systems Approach, International Institute of Islamic Thought, London and Washington, DC, 2007, p. 16, available at: www.muslim-library.com/dl/books/English_Maqasid_alShariah_as_Philosophy_of_Islamic_Law_A_Systems_Approach.pdf.

116 Imam Abu Hamid al-Ghazali, as quoted in M. Umer Chapra, The Future of Economics: An Islamic Perspective, Islamic Foundation, Leicester, 2000, p. 118.

117 For discussion of the interrelationship between human rights and humanitarian action, see Lin Cotterrell, Human Rights and Poverty Reduction: Approaches to Human Rights in Humanitarian Crises, ODI, October 2005, available at: www.odi.org/sites/odi.org.uk/files/odi-assets/publications-opinion-files/4345.pdf.

118 UN General Assembly, Universal Declaration of Human Rights, 10 December 1948, 217 A (III), Art. 18, available at: www.un.org/Overview/rights.html.

119 Ibid., Art. 3.

120 Quotations taken from 1994 Code of Conduct, above note 35, Arts 5, 6, 7 and 10 respectively.

121 For a further discussion on Islamic principles and how they relate to engaging with conflict issues, see Section 1 of L. V. Moore, above note 36.

122 More information and resources on Islamic Relief Worldwide's Integrated Sustainable Development programme are available at: http://policy.islamic-relief.com/portfolio/islamic-relief-worldwides-integrated-sustainable-development-programme/.

123 Discussions of sustainable and integrated development are found across the development sector in a disparate way. For an example of such discussions taking place at the time of writing, including information on initiatives related to integrated development, see Adeeb Z. Mahmud's article on a panel held as a side event to the InterAction Forum, “Integrated Development – What Is It and Why Should We Care?”, FSG Blog, 7 July 2015, available at: www.fsg.org/blog/integrated-development%E2%80%94what-it-and-why-should-we-care.

124 Drawn from internal monitoring and evaluation reports for Islamic Relief training on conflict transformation and conflict sensitivity collected between May 2014 and June 2015.

125 L. V. Moore, above note 36, “Section 4c: Conflict Transformation”, pp. 21–24, available at: http://policy.islamic-relief.com/wp-content/uploads/2014/05/IR_Conflict-Toolkit_4c_Conflict-transformation.pdf.

126 Nouria Brikci, “Is Cultural Proximity the Answer to Gaining Access in Muslim Contexts?”, Humanitarian Exchange Magazine, No. 29, March 2005, available at: www.odihpn.org/humanitarian-exchange-magazine/issue-29/is-cultural-proximity-the-answer-to-gaining-access-in-muslim-contexts.