1 See Jérémie Labbé, Rethinking Humanitarianism: Adapting to the 21st Century Challenges, International Peace Institute, November 2012, available at: www.ipinst.org/2012/11/rethinking-humanitarianism-adapting-to-21st-century-challenges; Edmund Cairns, Crises in a New World Order: Challenging the Humanitarian Project, Oxfam Briefing Paper No. 158, 7 February 2012, available at: www.oxfam.org/en/research/crises-new-world-order (all internet references were accessed in July 2015).

2 According to the Global Humanitarian Assistance Report 2015, a record US$24.5 billion was spent on humanitarian aid in 2014. Development Initiatives, Global Humanitarian Assistance Report 2015, London, June 2015, available at: www.globalhumanitarianassistance.org/report/gha-report-2015.

3 On this, see e.g. McGoldrick, Claudia, “The Future of Humanitarian Action, an ICRC Perspective”, International Review of the Red Cross, Vol. 93, No. 884, 2011CrossRefGoogle Scholar; and ACTED et al., Failing Syria: Assessing the Impact of UN Security Council Resolutions in Protecting and Assisting Civilians in Syria, 2015, available at: www.nrc.no/arch/img.aspx?file_id=9194005.

4 In 2014, Saudi Arabia contributed US$755 million, Kuwait US$342 million, and Qatar US$162 million. Global Humanitarian Assistance Report 2015, above note 2, p. 34.

5 Turkey has reported US$1.8 billion in humanitarian assistance to the Organisation for Economic Co-operation and Development in 2014 – as in the previous years, most of this was spent in the response to the Syrian refugee crisis inside Turkey. Ibid., p. 38. On the specificities of the Turkish model, see Pinar Tank, Turkey as a Humanitarian Actor: The Critical Cases of Somalia and Syria, NOREF Report, March 2015, available at: www.peacebuilding.no/Themes/Emerging-powers/Publications/Turkey-as-a-humanitarian-actor-the-critical-cases-of-Somalia-and-Syria. On Saudi Arabia's model, see Khaled al-Yahia and Natalie Fustier, “Saudi Arabia as a Humanitarian Donor: High Potential, Little Insitutionalization”, GPPi Research Paper No. 14, March 2011, available at: www.alnap.org/pool/files/1267.pdf.

6 On this, see Modirzadeh, Naz K., Lewis, Dustin A. and Bruderlein, Claude, “Humanitarian Engagement under Counter-Terrorism: A Conflict of Norms and the Emerging Policy Landscape”, International Review of the Red Cross, Vol. 93, No. 883, 2011CrossRefGoogle Scholar.

7 The Code of Conduct for the International Red Cross and Red Crescent Movement and NGOs in Disaster Relief (1994 Code of Conduct) is a voluntary instrument that lays down ten points of principle to which all humanitarian actors should adhere in their humanitarian response work. It elaborates on the relationships that aid agencies should seek with donor governments, host governments and the UN system, and is available at: www.ifrc.org/en/publications-and-reports/code-of-conduct/. On the origins and the historical context of the 1994 Code of Conduct, see Walker, Peter, “Cracking the Code: The Genesis, Use and Future of the Code of Conduct”, Disasters, Vol. 29, No. 4, 2005CrossRefGoogle ScholarPubMed, available at: https://icvanetwork.org/node/6125; International Federation of Red Cross and Red Crescent Societies (IFRC) and Norwegian Refugee Council (NRC), Equipped to Meet Tomorrow's Humanitarian Challenges? 20th Anniversary of the Code of Conduct, conference report, 5 December 2014, pp. 10–11, available at: www.hapinternational.org/pool/files/NRC-IFRC%20Code%20of%20Conduct%2020%20Anniversary%20Conference%20Report.pdf.

8 Ibid., p. 15.

9 The sponsors of the 1994 Code of Conduct are Caritas Internationalis, Catholic Relief Services, the IFRC, the International Save the Children Alliance, the Lutheran World Federation, Oxfam, the World Council of Churches and the International Committee of the Red Cross (ICRC).

10 Jasmine Moussa, Ancient Origins, Modern Actors: Defining Arabic Meanings of Humanitarianism, Humanitarian Progress Group Working Paper, November 2014, pp. 9–10.

11 On this, see Pankraj Mishra, From the Ruins of Empire: The Revolt against the West and the Remaking of Asia, Penguin, London, 2013. In his study, Mishra describes and analyzes the perceptions and reactions of important Muslim, Indian and Chinese thinkers with regard to the Western powers in the nineteenth century, and the way their thinking has informed what he describes as “the rise of Asia and the assertiveness of the Asian people” (p. 306). He comes to the conclusion that “no convincingly universalist response exists today to Western ideas of politics and economy, even though these seem increasingly febrile and dangerously unsuitable in large parts of the world” (ibid.).

12 For the background and rationale of the ICRC dialogue with Muslim scholars on humanitarian law and action, see: www.icrc.org/eng/resources/documents/feature/2006/islamic-law-ihl-feature-010606.htm. The ICRC has organized a series of conferences and workshops with Islamic Universities in Pakistan (2004), Iran (2005), Yemen (2006), Morocco (2006, 2009), Tunisia (2010), Mali (2008), Uganda (2011), Kenya (2013), Indonesia (2013), Senegal (2014) and again in 2014 in Pakistan. On the latter, see: www.icrc.org/en/document/pakistan-conference-humanitarian-action-light-sharia-and-international-humanitarian-law.

13 Jean Pictet, The Fundamental Principles of the Red Cross: Commentary, ICRC, Geneva, 1979, available at: www.icrc.org/eng/resources/documents/misc/fundamental-principles-commentary-010179.htm.

14 Convention for the Amelioration of the Wounded in Armies in the Field of 22 August 1864 (entered into force 22 June 1865, no longer in force), available at: www.icrc.org/applic/ihl/ihl.nsf/INTRO/120?OpenDocument.

15 UNGA Res. 46/182, 19 December 1991, states that “humanitarian assistance must be provided in accordance with the principles of humanity, neutrality and, impartiality” (Annex I, Guiding Principe 2, available at: www.un.org/documents/ga/res/46/a46r182.htm). UNGA Res. 58/114, 11 December 2003, emphasizes the importance of independence as a guiding principle for humanitarian assistance (available at: http://www.un.org/en/ga/search/view_doc.asp?symbol=A/RES/58/114).

16 The Sphere project, initiated in 1997 by a number of aid agencies, consists of minimum standards for life-saving areas of humanitarian response and a humanitarian charter, available at: www.sphereproject.org. People in Aid is a project that helps its member organizations to enhance their impact by better managing and supporting their staff and volunteers; more information on the project and the Core Humanitarian Standard on Quality and Accountability (CHS) is available at: www.peopleinaid.org. HAP was established in 2003 as a self-regulatory body for relief and development organizations on accountability towards beneficiaries and quality management; its website is available at: www.hapinternational.org.

17 The CHS is a new instrument that is the outcome of a consultation process involving more than 2,000 humanitarian workers. It aims at a harmonization between existing humanitarian standards such as the HAP Standard in Accountability and Quality Management, the People in Aid Code of Good Practice in the Management and Support of Aid Personnel, and the Core Standards section of the Sphere Handbook. The text is available at: www.corehumanitarianstandard.org/files/files/Core%20Humanitarian%20Standard%20-%20English.pdf.

18 The CHS Alliance has put it like this: “The evaluations of the 1994 Rwanda genocide, the 2004 Asian tsunami, the 2010 Haiti earthquake and other major responses called for greater effectiveness, impact, accountability and quality in humanitarian action. Standards on quality and accountability help organizations deliver these. Between 2011 and 2014 there was a call for greater coherence among existing standards as a single, coherent and easy-to-use standard is more likely to be put into practice by all”: see http://chsalliance.org/what-we-do/chs.

19 On this, see Jonathan Benthall and Jerome Bellion-Jourdan, The Charitable Crescent, I. B. Tauris, London, 2003, in its first chapter on financial worship, and its second chapter on waqf and Islamic finance. See also Ameur Zemmali, “Al-'amal al-khairi fil-Islam” (“Charitable Work in Islam”), al-Insani Magazine, Cairo, Summer 2006, pp. 24–26.

20 See J. Moussa, above note 11, pp. 3–7.

21 Petersen, Marie Juul, “Islamising Aid: Transnational Muslim NGOs after 9.11”, VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations, Vol. 23, No. 1, 2012, p. 134CrossRefGoogle Scholar.

22 Marie Juul Petersen, “For Humanity or for the Umma? Ideologies of Aid in Four Transnational Muslim NGOs”, University of Copenhagen, 2011, p. 73, available at: www.academia.edu/4368446/For_Humanity_or_for_the_Umma_Ideologies_of_Aid_in_Transnational_Muslim_NGOs.

23 See, for example, Direct Aid, based in Kuwait and founded in 1981 by the late Dr Abdurrahman al-Sumait, focusing on orphans and educational programmes in Africa (http://direct-aid.org/cms/about-us/). For a Salafi aid organization, see Sturla Godo Saether, “Humanitarian Salafism – A Contradiction in Terms? A Study of the Salafi Organisation ‘the Book and the Sunna Society’ and Their Efforts in Relief Work in Jordan”, master's thesis, University of Oslo, Autumn 2013, p. 7.

24 See, for example, the article by Lucy V. Salek in this issue of the Review.

25 One of the key reference texts in this period was Sheikh Yousef al-Qaradhawi's Usul al-'amal al-khairi fil-Islam fi dhaw al-nusus wal-maqasid al-shar'iya (The Roots and Origins of Charitable Work in Islam in the Light of the Texts and Objective of the Shari'a), Qatari Red Crescent, Doha, 2007. Qaradhawi was an important inspiration for those involved in the Islamic Awakening to engage in social and relief work. See M. J. Petersen, above note 22, p. 129, and J. Benthall and J. Bellion-Jordan, above note 19, pp. 40–43. The West Bank Zakat Committees referred to the principles of non-discrimination and neutrality in their 1997 mission statements; see Emanuel Schäublin, Role and Governance of Islamic Charitable Institutions: The West Bank Zakat Committees in the Local Context, CCDP Working Paper No. 5, Geneva, 2009.

26 Atallah Fitzgibbon worked with Islamic Relief Worldwide during the joint Muslim Charities Forum, at the Islamic Relief Worldwide, International Council of Voluntary Agencies (ICVA) and ICRC workshop on “The Code of Conduct, Humanitarian Principles and Human Development in Islam”, London, 2 June 2013.

27 Islamic Relief Worldwide, Human Development in Islam, 2014, p. 11, available at: http://policy.islamic-relief.com/portfolio/human-development-in-islam/.

28 Conversation with Abd Rabbi Ben Sahra, director of planning and international cooperation, Qatar Charity, Istanbul, October 2009.

29 This has been one of the results of the learning events on the 1994 Code of Conduct that the ICVA organized in 2010 in the Middle East and South-East Asia, as stated by Ed Schenkenberg van Mierop, former coordinator of ICVA, at the IFRC and NRC Conference “Equipped to Meet Tomorrow's Humanitarian Challenges? 20th Anniversary of the Code of Conduct”, Geneva, 5 December 2014. For examples of the concrete application of the Fundamental Principles of the Red Cross and Red Crescent Movement, see the Principles in Action project initiated by the British Red Cross, and its two case studies on the Somali Red Crescent and the Lebanese Red Cross, available at: http://www.redcross.org.uk/About-us/Who-we-are/The-international-Movement/Fundamental-principles/Why-the-principles-matter-to-millions. See also the article by Amelia B. Kyazze in this issue of the Review.

30 The Montreux Initiative Newsletter, No. 1, August 2006, p. 2Google Scholar.

31 Available at: www.humanitarianforum.org. Among the initiators and members of THF were the International Islamic Charitable Organization (IICO) from Kuwait, the IHH Humanitarian Relief Foundation from Turkey, Qatar Charity, the Qatari Red Crescent, the British Red Cross, the Muhammadiya Foundation from Indonesia, Oxfam, the UK Charity Commission, the World Assembly of Muslim Youth from Saudi Arabia, and the Imam Khomeini Relief Foundation from Iran. The ICRC, the IFRC and the ICVA participated as “standing invitees”, as did the UN Office for the Coordination of Humanitarian Affairs. On THF and the IICO's participation, see also M. J. Petersen, above note 22, p. 125.

32 See, for example, M. J. Petersen, above note 21, p. 137.

33 THF, draft concept note for Module 2, July 2006.

34 Minutes and outcomes of the THF Steering Committee meeting, Sana'a, 28–29 October 2008, p. 6.

35 THF, draft terms of reference of consultancy on the rooting of the 1994 Code of Conduct, December 2010.

36 Personal communication with James Shaw-Hamilton, executive director of THF, January 2011.

37 THF Yemen, The International Red Cross and Red Crescent Movement and NGO Code of Conduct for Disaster Relief: Rooting in Sharia (in Arabic), draft document, 2010 (Yemeni Rooting Document). There is a rough English translation under the title Project: The Principles of Islamic Conduct for Non-Governmental Organisations in Responding to Emergencies, THF Yemen, 2010.

38 Ibid.

39 THF Indonesia, “Workshop on … Accountability Principles Based on Qorran and Hadist in Humanitarian Organisation”, Muhammadiya Office, Menteng, Jakarta, 8 June 2010.

40 Ekmeleddin Ihsanoglu, The Islamic World in the New Century: The Organisation of the Islamic Conference, 1969–2009, Columbia University Press, New York, 2010, p. 177.

41 Available at: www.oic-oci.org/ex-summit/english/10-years-plan.htm.

42 Resolution 11/35-C, adopted by the 35th Session of the Council of Foreign Ministers, Kampala, June 2008.

43 E. Ihsanoglu, above note 40, p. 178.

44 OIC, General Report of the First International Conference of the Humanitarian NGOs of OIC Member States, Dakar, Senegal, 7–9 March 2008, points I.2 and II.6 of the recommendations.

45 IHH Humanitarian Relief Foundation, Code of Conducts for Muslim Humanitarian Relief Organizations, Istanbul, 20 March 2009 (IHH Code of Conducts). The Code consists of fifteen principles and an introduction.

46 The Cordoba Foundation was set up in 2002 in Geneva and has worked on issues related to humanitarian action; see: www.cordoue.ch. The Jeddah-based MEDAD specializes in charitable action and provides a range of services, including studies, training and documentation, for a wide variety of charitable organizations in Saudi Arabia and the wider GCC region; see: www.medadcenter.com.

47 The Islamic Charter of the Work of Goodness (ICWG) is available at: www.cordoue.ch/human-security/humanitarian-work/item/190-islamic-charter-of-the-work-of-goodness. For the history and background of this project, see Cordoba Foundation, Transforming Conflict in the Humanitarian Field, December 2014, p. 1 (outline on the Humanitarian Mediation (HUMED) programme). The term 'amal al-khair or al-'amal al-khairi is normally translated into English as “charity” or “charitable work”. Still, the author of this document, Dr Abbas Aroua, has deliberately chosen the term “work of goodness” to emphasize the wide range of activities that fall into this category in the classical Islamic conception. A larger background document in Arabic on the work of goodness ('amal al-khair) is available at: www.cordoue.ch/human-security/humanitarian-work/item/191-related-book. A shorter English version of this text can be found in Abbas Aroua, The Quest for Peace in the Islamic Tradition, Kolofon Press, Oslo, 2013, pp. 99–120, available at: www.cordoue.ch/publications/books-a-chapters/item/275-the-quest-for-peace-in-the-islamic-tradition.

48 MEDAD proposed to the OIC that it would consult senior Muslim scholars to finalize this document, and would submit it for approval to the member States of the OIC so that it would become a binding reference for granting NGOs observer status at the OIC, and more importantly, for the practical work of these organizations. Khaled al-Sreihi, MEDAD executive director, presentation to the THF working group on humanitarian standards and principles, Istanbul, October 2010.

49 For example, in a session of the THF working group on humanitarian principles and standards in April 2010 in Skopje.

50 See, for example, the Stakeholder Conference “Humanitarian Response for Libya”, organized in Cairo, 8 May 2011, by the OIC, the League of Arab States and the Humanitarian Forum; see also the 2nd Conference “Connections and Collaboration for Yemen”, Cairo, 6 May 2012.

51 See the respective resolution and annex with draft rules on pp. 7–12 (quotation at p. 10), available at: www.oic-oci.org/english/conf/fm/39/ORG-DR-39-CFM%20-%20FINAL.pdf.

52 Ibid., p. 10.

53 Available at: www.oic-oci.org/oicv2/subweb/cfm/40/fm/en/docs/ORG-40-CFM-RES-FINAL-REVISED.pdf.

54 In the introduction to the 2nd International Forum on Humanitarian Action, held on 26–27 November 2014 in Jeddah, the organizers (OIC, IIRO, IHH, IICO, Qatar Charity, MEDAD, World Assembly of Muslim Youth and ICRC) stated that “the large scale of conflicts, affected areas and people which is being witnesses by the region recently has added significant challenges to be faced by humanitarian workers”. To meet these challenges and to respond to the needs of the populations, the organizers highlighted the necessity of training, capacity-building and “raising awareness about the principles of humanitarian action and international standards” (Forum brochure, p. 2).

55 PLAN International has worked intensively, in cooperation with other aid agencies and local communities, on accountability to beneficiaries and the involvement of local communities in aid delivery. Details of this work are available at: http://plan-international.org/about-plan/how-we-work/effectiveness/accountability-to-affected-people-in-the-haiyan-response.

56 In 2010, the ICVA had already organized a number of regional learning events on the 1994 Code of Conduct, in which THF and some of its member organizations had participated. More information is available at: https://icvanetwork.org/resources/icva-learning-events-code-conduct-and-its-related-humanitarian-principles.

57 ICVA and ICRC, Learning Events on Humanitarian Principles, concept paper, June 2014.

58 IHH Code of Conducts, above note 45. It is worth noting that there are some minor inconsistencies between the English and Arabic texts in the document. These are due to the fact that the work on this draft was carried out under significant time pressure, and that it was in any event foreseen that the draft document would be commented upon and revised later in the process. Conversation with Izzet Sahin, IHH, Geneva, 14 April 2014.

59 IHH Code of Conducts, above note 45, p. 9.

60 Ibid., p. 2.

61 ICWG, above note 47.

62 A. Aroua, above note 47, pp. 99–101.

63 Ibid., p. 117.

64 Ibid., p. 103.

65 Ibid., p. 103.

66 The scope of activities and coverage of the MEDAD centre is a good example of this; see the MEDAD website at: www.medadcenter.com.

67 This and the other Qur'anic verses are quoted from The Quran Interpreted: A Translation by A. J. Arberry, online version available at: http://web.archive.org/web/20071219022352/http://arthursclassicnovels.com/arthurs/koran/koran-arberry10.html. IHH Code of Conducts, above note 45, p. 4; Yemeni Rooting Document, above note 37.

68 The Quran Interpreted, above note 67.

69 Yemeni Rooting Document, above note 37, in the paragraph “Human Dignity Comes First”.

70 Ibid., in the paragraph “Humanitarian Aid is Solely a Means to Provide Care to Mankind” (English translation revised based on the original in Arabic).

71 Ameur Zemmali, presentation on “The Fundamental Principles of the Red Cross Red Crescent Movement in the Light of Islamic Law (Shari'a) and Jurisprudence (Fiqh)”, THF, Sana'a, Yemen, 29 October 2008.

72 IHH Code of Conducts, above note 45, p. 4.

73 ICWG, above note 48, Principle 2. “The creatures, in this context, include human beings, animals and the inanimate”: ibid.

74 ICWG, above note 47, Principle 1.

75 J. Pictet, above note 13, “I: Humanity”. This ethical directive can be traced back to the Bible (Matthew 7:12), but also to the seventeenth-century philosopher Thomas Hobbes.

76 See, for example, Mohd Hisham Mohd Kamal, “Neutral and Independent Humanitarian Action: Islamic Perspective”, paper presented at the International Conference on “Humanitarian Action in the World of Today: Challenges and Perspectives in the Light of Shariah and Humanitarian Law”, organized by the International Islamic University of Islamabad and the ICRC, Islamabad, 22–23 October 2014. A revised and edited version of this paper is published in this issue of the Review in the form of an Opinion Note.

77 ICVA and ICRC, summary report, Humanitarian Principles and Code of Conduct Workshop, Amman, 23–24 June 2014, p. 3, available at: https://icvanetwork.org/resources/report-humanitarian-principles-workshop-mena-2014.

78 ICWG, above note 47, Principle 5.

79 J. Pictet, above note 13, “III: Neutrality”.

80 IHH Code of Conducts, above note 45, p. 6.

81 J. Pictet, above note 13, “III: Neutrality”.

82 IHH Code of Conducts, above note 45, p. 9.

83 Available at: www.ihh.org.tr/en/main/pages/suriye-insani-diplomasi/314.

84 1994 Code of Conduct, above note 7, Principle 3.

85 CHS, above note 17, p. 8.

86 In the French original: “L'humanitarisme moderne est une forme évolué de la charité et de la justice.” Jean Pictet, Les Principes Fondamentaux de la Croix Rouge : Commentaire, ICRC, Geneva, 1979, p. 18.

87 ICWG, above note 47, Principle 6.

88 IHH Code of Conducts, above note 45, p. 4.

89 IHH Code of Conducts, above note 45, p. 10.

90 S. G. Saether, above note 23, pp. 29–30.

91 Ibid., p. 30.

92 ICWG, above note 47. It is interesting to note a certain tension between independence from donors on the one hand, and respect for the donors’ wishes (Principle 16) on the other.

93 Ibid., Principle 15.

94 IHH Code of Conducts, above note 45, p. 5.

95 1994 Code of Conduct, above note 7, Principles 5 (respect of culture and custom), 6 (attempt to build disaster response on local capacities), 7 (involve beneficiaries in management of aid), 8 (reduce future vulnerabilities), 9 (accountability to beneficiaries and donors), and 10 (respect of beneficiaries’ dignity in coverage of aid). The IHH Code of Conducts, above note 45, contains articles on sustainable development, efficiency, transparency, accountability and justice, raising consciousness, and voluntary service. The ICWG, above note 47, refers to capacity-building (Principle 8), sustainable development (Principle 9), respect of the recipients’ dignity (Principle 17) and cultural environment (Principle 18), use of local resources (Principle 20), and best practices (Principle 21).

96 IHH Code of Conducts, above note 45, p. 5: “With the purpose of extending aid to the needy in a more efficient and rapid way, a humanitarian relief organization collaborates with national and international organizations in determining strategy and sharing information, sources and experience. This collaboration aims at increasing the capacity of local organizations.” The ICWG, above note 47, Principle 19, stipulates: “The [work of goodness organization] shall cooperate with other local, regional or international organisations, working in the same field or in another one, for the sake of joining forces, networking, concerting, and exchanging experiences and information. It will work in the spirit of stimulating competition for the good and not in that of unhealthy rivalry.”

97 CHS, above note 17, p. 11.

98 CAFOD, Islamic Relief, Muslim Aid and Muslim Charities Forum, Joint Declaration of Catholic and Muslim Charities on the Central African Republic, 8 May 2014, available at: www.muslimaid.org/media-centre/news/joint-declaration-of-catholic-and-muslim-charities-on-central-africa-republic/.

99 See: www.yementimes.com/en/1755/news/3478/Civil-society-organizations-come-together-to-sign-code-of-conduct.htm.

100 THF Yemen, Code of Conduct for Civil Society Organizations in Yemen, 2013–14, p. 2.

101 Ibid., p. 3.

102 Stakeholder Conference “Humanitarian Response for Libya”, Outcomes and Recommendations, Cairo, 8 May 2011, p. 4.

103 ICVA and ICRC, above note 77.

104 Dompet Dhuafa is a large Islamic NGO that was founded in 1993 in Indonesia by young journalists. It carries out a considerable scope of educational and relief activities, and works in the field of disaster preparedness and response. It is a member of THF Indonesia. See: www.dompetdhuafa.org and www.dompetdhuafausa.com. A recent Dompet Dhuafa report on Rohingya migrants stranded in Indonesia is available at: http://reliefweb.int/report/indonesia/indonesia-rohingya-refugees-situation-report-period-8-july-2015.

105 See the programme and background document of the workshop on the IIRO website at: www.egatha.org/portal/index.php?option=com_content&view=article&id=898:2013-06-06-12-01-35&catid=2:2010-08-03-15-18-49.

106 The Safer Access Framework consists of preparedness actions and acceptance measures, grounded in the Fundamental Principles and other Red Cross and Red Crescent Movement policies, that a National Society can take when responding in sensitive and insecure environments; see the ICRC website at: www.icrc.org/en/what-we-do/cooperating-national-societies/safer-access-all-national-societies. A report on the application of the Safer Access Framework by the Lebanese Red Cross is available at: www.icrc.org/eng/assets/files/2013/safer-access-case-study-lebanon.pdf.

107 “Humanitarian Action in the Arab Region”, Amman, Jordan, 20–21 January 2014, summary report, pp. 6–7, available at: www.odi.org/sites/odi.org.uk/files/odi-assets/events-documents/5066.pdf. These comments were made with reference to the ICVA–ICRC workshops.

108 ICVA and ICRC, above note 57, June 2014.

109 “Humanitarian Action in the Arab Region”, above note 107, p. 7.

110 In the IFRC and NRC conference “Equipped for Tomorrow's Humanitarian Challenges?” on the 20th anniversary of the 1994 Code of Conduct, Abbas Aroua from the Cordoba Foundation (Islamic Charter for the Work of Goodness), was one of the panelists, and the IHH Humanitarian Relief Foundation (IHH Code of Conducts) was among the participating organizations. See IFRC and NRC, above note 7.

111 S. G. Saether, above note 23, p. 43, has concluded that the BSS as a Salafi organization doing humanitarian work has been highly successful because it acknowledges the spiritual and psychological needs of refugees.

112 IFRC and NRC, above note 7, p. 27.

113 “More inclusive dialogues to be held with a greater diversity of humanitarian organisations, which aim to promote shared values drawn from multiple culturally based Codes of Conduct, and discussing the practical application of shared values at local level.” Ibid., p. 26.

114 See the article by Phoebe Wynn-Pope, Yvette Zegenhagen and Fauve Kurnadi in this issue of the Review.

115 See Corri Zoli, The God Gap in International Humanitarian Law: Lessons Learned from Islamic Jurisprudence, Institute for National Security and Counterterrorism, Syracuse University, New York, 2012.