Farhad Malekian – författare

Introduction written by Professor Benjamin B FerenczThis challenging volume examines the jurisprudence of international criminal justice from various points of view. The philosophy of justice may vary from time to time and from nation to nation, depending on prevailing attitudes towards the substantive rules which deal, in one way or another, with cultural norms. In the national and international area, the principles of criminal justice have a key role in examining the scope of the most serious violations of international criminal law. It is on the basis of appropriate judgment that these principles may be accumulated and achieved for the future conduct of man. This volume, therefore, examines the principles and dimensions of the constitutions of various international criminal tribunals/courts, with particular focus on the Statute of the International Criminal Court (ICC). As such, the volume offers a comprehensive evaluation of the rule of law and criminal justice and their legal tasks within the complementarity system of international criminal jurisprudence.The volume emphasises the prosecution and punishment of all those who may successfully escape from the proceedings of national and international criminal courts because of their juridical, political, religious, economic or military power. It demands the implementation of international law of jus cogens. The provisions of the Statute should not be deduced in contradiction to the norms from which no derogation is possible, such as prohibitions governing crimes against humanity, torture, apartheid, rape, war crimes, genocide and aggression. If the value of the task of the Court is to be realised by the majority of states in the international community, the cycle of impunity has to be abolished in the case of all states, including the five permanent members of the Security Council of the United Nations.

This pioneering scholarly oeuvre evaluates the major comparative philosophy of Islamic international criminal justice. It represents an in-depth analysis of the necessities of creating an Islamic international criminal court, its possible jurisdiction, proceedings, judgments, and sanctions. It implies a court functioning under the legal personality of the International Criminal Court, with comparative international criminal lawyers with basic knowledge of Shariah contributing to the prevention of crimes and impunity at an international level. The morality and philosophy of Islamic justice are highly relevant with reference to the atrocities committed explicitly or implicitly under the pretext of Islamic rules by superiors, groups and governments.The volume focuses on substantive criminal law and three methods of the criminal procedure, namely the inquisitorial, adversarial, and adquisitorial. The first two constitute the corpus juris of civil and common law systems. The third term presents a hybrid of the first two methods. The intention is to enhance the scope of each method of the criminal procedure comprehensively. The volume examines their variations and effects on a shared system of international criminal justice. The inherence of comparable norms in the foundation of Islamic and international criminal law affirms their efficiency in the implementation of the essence of the complementarity principle. This book will appeal to readers who are interested in comparative criminal law, international criminal justice, and Shariah criminal law. It is recommended for course literature.

This volume is a groundbreaking criticism of our criminal systems and of international criminal justice. One way of ensuring compliance with international criminal justice is to seek justice through pursuing the naked truth. Is it feasible to change this legal discipline? Is it possible for a society of human beings to function without any criminal legislation? We could also pose other crucial questions which concern our courts, legislative powers, and various governmental sanctions. What can we say about the world of animals? Do they also have legislative authorities who draft their international criminal law? What about enforcement measures, courts, judges, prosecutors, lawyers, and prisoners? Do they also kill millions of human beings through their political sanctions? Why do animals human not have any law, although human beings have produced vast amounts of case law? Are we more abhorrent than animals human? Are animals better educated and more morally competent than human beings? Given the answer to these questions, we use the term “human beings” in juxtaposition to the term “animals human” throughout this work. The volume puts forward its philosophy concerning the different attitudes of criminal theory and the doctrines which have strengthened the criminal discipline to favour the gross offenders known as the “authorities.” Obtaining and reading this book is a must for the millions of prisoners, judges, prosecutors, lawyers, professors, researchers, philosophers, politicians, and students of law, criminal law, criminology, and political science, as well as military and police officers of all ranks, and academics.

Malekian introduces two new terms into the system of international criminal law. These are the law of somebodiness and the law of nobodiness. From the lowest to highest level of the provisions of international human rights law, international criminal law, and the Statute of the Permanent International Criminal Court, the philosophical assumption throughout is to preserve the heritage of the body of the law of somebodiness and prevent the imposition of the law of nobodiness. Individuals and groups, regardless of their ethnic composition, possess a certain universal united essence which should not be disregarded, and which should not put them in the position of nobodiness in the legislation of any state. Therefore, the law of somebodiness is the missing ingredient in our legal system, and its existence contributes to the collective good of humanity. The law contests any law which authorises the use of force, the production of weapons for war, or which grants permission to kill under any circumstance. In contrast, the law of nobodiness is a brutal law which violates the rights of human beings, and which may be used to conceal crimes and contribute to the deaths of millions of individuals by presenting the false truth in order to allow the monopolisation of economic resources, the rights of victims, property, and land. The unique and innovative principles of this book establish the right reason for justice in international legal and political disciplines. This book is recommended to all those who are engaged in questions of human personal values as a union of true law. It includes not only students of law and politics, but lawyers, judges, prosecutors, and politicians as well.

Even though the injustices occurring against the Palestinians are alarming, no government is assisting the victims. The gavel of lady justice has been stolen by the permanent members of the Security Council, and thus, no state has spoken out against the injustices. The judges and prosecutors of the international courts are threatened by the dialogues of the powerful authorities, and they even celebrate the mourning of the broken dreams of the innocent children. The Palestinian population has been subjected to genocide, annihilation, banishment, and terror at the hands of the grandchildren of those who themselves greatly suffered from the genocide in Europe -- and still this situation has been referred to as the deal of the century. For a long period of time, the territorial integrity, the traditional sovereignty, the spiritual capital, and the international legal personality of one of the oldest nations of the world have been suffering, arguably to feed the political laundering of other nations. Without any hesitation, the principles of dignity, justice, and equality allegedly upheld by the United Nations should be questioned given the inequity in voting and membership within the organisation. This book seeks bare justice and to tackle the grave violations of international criminal justice in Palestine and elucidate the fact that the notions of irresponsibility, non-accountability, and impunity are stronger than the corpus of the permanent International Criminal Court. The pillars of this book are addressed to every single individual of the universe who cares for the virtue of moral justice.

This book addresses the international criminal law of children, which constitutes one of the major branches of public international criminal law. It brings together the imperative key codes of the international humanitarian law of armed conflict, international human rights law, international criminal law, and international criminal justice in conjunction with the legal statute of children, with a diverse range of methods and positions on the origin of national criminal laws. It proves that children are an especially precious subject of international jurisprudence, and therefore violating their rights in the time of armed conflict is not only a crime of international character, but also an assault against the most elementary, ethical philosophy of universal moral justice. The book also addresses questions relating to the rape, torture, or killing of minors/children in different parts of our globe. The theme of the book condemns various brutal conducts authorized by governments against children both in times of war and of peace such as genocide or recruitment of child soldiers. Through this, the book evaluates the principles of jus cogens and erga omnes which have been constantly violated by various states over the last several centuries up until today. The powerful theory of the book is strongly recommended to all law and public libraries in the world. It should be read by students of law and politics, international lawyers, researchers of criminal law, military offices including peacekeeping missions.

This book evaluates the resting pulse of national and international criminal justice in conjunction with the actual definition of the truth which burdens prosecutors. Prosecutors have several valuable, yet inconspicuous tasks which are significant to criminal procedure. In criminal justice, the conscience of justice is based on the pursuit of the truth by following the evidence. As a rule of genuine judgment, we seek to discuss the principle of truth and its enforcement in the proceedings of criminal justice. The perception of moral law and its imperative function governing the theory of ethical obligations, responsibilities, and duties of the prosecutor in the criminal jurisdiction therefore represent the primary starting point for all of our judgments. Prosecutors should actively ensure that both powerful and powerless criminals are brought to justice. The main objective of the statute of the permanent International Criminal Court (ICC) claims to uphold the high moral precedent which must be set by the Office of the Prosecutor. However, the actual practice of the ICC has instead led to millions of deaths, including those of innocent children, as well as to the destruction of countries whose protection is not considered to be in “the interest of justice.” If the ICC wishes to establish justice for victims, then the deterrence of impunity for any criminal should be its priority. The ICC should not become a pawn of the political superpowers or the platform through which prosecutors can misuse classified documents to serve their personal interests. The ultimate nature of justice cannot be comprehensive if impartial validity is not the permanent foundation of the core pillars in all criminal proceedings. This book is recommended to anyone who concerns themselves with legal questions of international criminal justice and its efficacy.

In this comprehensive work, Malekian introduces the importance of the noble principle of the population of wisdom, which relates to the far-reaching foundations of the systems of international human rights law and international criminal justice. This principle is not dependent upon the norm of inequality, nor upon the threat of use of force and the killing of millions, nor does it seek to destroy the truth in order to exploit nations. Malekian trusts that an equitable system of international law based in wisdom can provide a forum for a deeper philosophical understanding of the value of our perception, which struggles to establish quality standards, rather than an exorbitant number of human rights provisions. If international human rights law and international criminal law do not uphold moral values, they cannot make ethically wise decisions or attain long-term legal efficiency. We may successfully increase the significance of legal disciplines such as human rights law, the law of the United Nations, and the moral capacity of the norm of perception through the magnificent power of wisdom. This book discusses original theories addressing serious questions concerning the ethical, normative, and moral values of human essence concerning a variety of issues, in order to decrease violations and increase perceptions of true humanisation. The musings on the distinctive values of this book are presented to those who are not afraid to honour the truth. Read the book with a vigilant heart and scrutinise it with an open-mind.

The scope of criminal justice has to include the body of equal norms which have to be protected. The basic elements of authoritarianism, universality, complementarity, and pluralism should not be employed by superior powers and enforced within the procedures and values of our criminal charter. A pure criminal jurisdiction ought to have its own independent honour and its own unified diverse values including: righteousness, innocence, virtue, honesty, and the preservation of objectivity in legal judgments. At the same time, the notion of diversity should not create an artificial equality in place of authentic, dynamic protection.  It is of no essential significance which criminal justice measures are exercised by a court if the rulings of the court are based on clear evidence, and most importantly, if the court has not granted immunity for major criminals through impunity as a result of corrupt proceedings. It is the independent character of criminal justice which earns it its high level of respect. The existence of pure values is the natural and essential requirement for a court and allows it to be qualified as a body with ethical and moral character. A court should not be run through the threat of force or through monopolisation, but rather with trust. Furthermore, the courts are morally required to resist enmeshing themselves in the authoritarian exploitation of criminal justice. Working towards this goal should be imperative in the mechanism of criminal jurisprudence. This is the most plausible method for decreasing the number of victims of core international crimes and achieving pluralist values of diversity.

For the author, a judge is a person with a high ethical and moral capacity who respects their position. When we think of a court, we think about a place where we confront the truth, where every single individual, every judge and prosecutor, every victim and witness, and every accused person, offender, and the condemned, come together to reveal the naked truth. The main objective of criminal proceedings is to uphold a pure juridical system with full ethical conscience in order to protect the rights of all individuals, including members of the general public. Judges of criminal courts are required to be independent in order to pursue the truth and uphold judicial conscience, which is itself an institution based on the professional values of criminal justice. A judge with ample judicial conscience should not be afraid of being attacked or losing their position if they work to uphold and uncover the truth. This implies the independent freedom of judicial justice. If justice is safe, then the safety of the victims and the accused will also be guaranteed. That is why confidence in the professional standards of the ethical requirements of judges of national criminal courts or of the International Criminal Court is heavily contingent upon the judges' honesty, which in turn relates to their practical experiences and ought to be based on the knowledge of the essence of humanity. Professional ethics are particularly vital when evaluating diverse values and the very question of the existence of pluralist systems of national and international criminal justice which deal with core international crimes. The intention of this work is to assess the way in which our administration of national and international criminal justice requires judges to be impartial, pursue the truth, and not be the puppets of ventriloquist politicians.

Empowering ethical codes is vital in all branches of law because without these codes, we would be unable to differentiate between right and wrong in our personal judgments. Lawyers can either be the most precious or most precarious parties in a criminal case—depending on the state of their conscience. In certain cases, immorality replaces morality, and legal norms become pawns in a game, the goal of which is to serve the economic interests of lawyers. Lawyers become a greater threat to the truth when they support the establishment of special tribunals meant to hide the truth, such as was seen in Iraq, or when they receive payment in order to cover up genocide in places such as Myanmar and in the territories of the superpowers. Such lawyers then turn around and condemn the same crimes in places such as China. They speak out against crimes against humanity carried out by the Iranian government, but do not say a single word about the crimes against humanity, war crimes, and genocide committed by the Saudi Arabian, Israeli, American, French, and British governments. Here, doppelgänger puppet attorneys do not present the true image of justice, but rather work to convince the international public that their brutal clients are innocent. The situation becomes even more complicated when we are dealing with very sensitive questions of international criminal justice under various criminal procedures directed by lawyers in the ICJ, the ICC, or in ad hoc tribunals. What is the nature of integrity, impartiality, conscience, truth, and payments, and why are lawyers increasingly being sponsored and directed by outsiders? This book reveals the forbidden truth— an embarrassment and moral weakness of conscience.

This volume is a new chapter in the future history of law. Its general perspective could not be more original and its critical ethical edge on the state of international law could not be timelier. It explores a compassionate philosophical approach to the genuine substance of law, criminal procedure, international criminal law and international criminal justice. It divides law into three interrelated disciplines, i.e. legality, morality and love. The norm love is derived from human reason for man’s advancement and the securing of natural law. It is more than a mere mandatory norm. Its goal is to generate a normative and positive, powerful result, therefore avoiding any impurity that may exist in the application of other norms because of political or juridical pressures - a one-eyed justice. The norm love also renders justice with the principles of legal accountability, transparency and the high moral, authentic values of humanity. The notion of justice cannot be trusted in the absence of the norm love. The volume indicates the conditions of its efficiency by proving the reasons for its existence in the context of fairness, objectivity and concern for all individuals and entities. The concept of the norm love should be the core academic corpus for lecturing law in all faculties of law. It is simply the enlightenment of the 21st century.A lawyer with requisite knowledge and skill is not a lawyer if he cannot understand that the law does not need a lawyer with ethical competence in its provisions for income purposes but one with knowledge of its essence for the advanced morality of justice and the sheer essence of love for justice.

This volume is a new chapter in the future history of law. Its general perspective could not be more original and its critical ethical edge on the state of international law could not be timelier. It explores a compassionate philosophical approach to the genuine substance of law, criminal procedure, international criminal law and international criminal justice. It divides law into three interrelated disciplines, i.e. legality, morality and love. The norm love is derived from human reason for man’s advancement and the securing of natural law. It is more than a mere mandatory norm. Its goal is to generate a normative and positive, powerful result, therefore avoiding any impurity that may exist in the application of other norms because of political or juridical pressures - a one-eyed justice. The norm love also renders justice with the principles of legal accountability, transparency and the high moral, authentic values of humanity. The notion of justice cannot be trusted in the absence of the norm love. The volume indicates the conditions of its efficiency by proving the reasons for its existence in the context of fairness, objectivity and concern for all individuals and entities. The concept of the norm love should be the core academic corpus for lecturing law in all faculties of law. It is simply the enlightenment of the 21st century.A lawyer with requisite knowledge and skill is not a lawyer if he cannot understand that the law does not need a lawyer with ethical competence in its provisions for income purposes but one with knowledge of its essence for the advanced morality of justice and the sheer essence of love for justice.

This volume is a new chapter in the future history of law. Its general perspective could not be more original and its critical ethical edge on the state of international law could not be timelier. It explores a compassionate philosophical approach to the genuine substance of law, criminal procedure, international criminal law and international criminal justice. It divides law into three interrelated disciplines, i.e. legality, morality and love. The norm love is derived from human reason for man’s advancement and the securing of natural law. It is more than a mere mandatory norm. Its goal is to generate a normative and positive, powerful result, therefore avoiding any impurity that may exist in the application of other norms because of political or juridical pressures - a one-eyed justice. The norm love also renders justice with the principles of legal accountability, transparency and the high moral, authentic values of humanity. The notion of justice cannot be trusted in the absence of the norm love. The volume indicates the conditions of its efficiency by proving the reasons for its existence in the context of fairness, objectivity and concern for all individuals and entities. The concept of the norm love should be the core academic corpus for lecturing law in all faculties of law. It is simply the enlightenment of the 21st century.A lawyer with requisite knowledge and skill is not a lawyer if he cannot understand that the law does not need a lawyer with ethical competence in its provisions for income purposes but one with knowledge of its essence for the advanced morality of justice and the sheer essence of love for justice.

While the system of international law is improving enormously and certain legal provisions are becoming an integral part of jus cogens norms, this body of law must be studied together with other systems which have basically been effective in its development. The principles of the rule of law must be evaluated collectively rather than selectively. In fact, most Islamic nations have ratified the ICC Statute. They have thereby contributed to the establishment of the pillars of morality, equality, peace and justice. At the same time, those pillars may be strengthened by means of an accurate interpretation of the principles of international criminal laws by all parties. The objective of these comparative philosophies is to examine their core principles, similarities and differences. The intention is to indicate that the variation in theories may not obstruct the legal implementation of international criminal law if their dimensions are judged objectively and with the noblest of motives towards mankind.

Powertionism is an innovative legal term coined by the author used to emphasize the greed of our governments. This greed is demonstrated through how such governments interpret international legal rules based on their agendas and their desire to pursue and strengthen their political, military, and economic interests. As a result, certain governments have adopted hypocritical, autocratic, egregious, and reductio ad absurdum standards, while other governments continue to suffer under the hegemonic policies of the former. Powertionism sings a song of superiority instead of one of multilateralism. The epidemic of powertionism first arose within the systems of international human rights law and international criminal justice when governments nominated themselves to be permanent members of the United Nations, Security Council, and NATO, and subsequently began imposing hypocritical sanctions upon other states. The existence of a number of brutal wars in different regions implies the expansion of hedonistic powertionism which has spawned from the concealed and cruel political interests at the national and international levels. The deceitful justification of the notion of powertionism prevents populations across the globe from attaining their substantive cultural, ethnic, and universal natural rights. This book illuminates the truth relating to the objectives of governments working to conceal the true nature and impact of their deadly weapons as a result of the punitive or deluded decisions made by NATO or others. We are compelled to promote accurate values of human rights in order to prevent large-scale massacres resulting from powertionist, oppressive, and unilateral judgments. We can no longer ethically consent to the domination of power, the waging of proxy wars, and the ambiguous incitement of the commission of international crimes by permitting the chauvinistic policies of powertionist governments.

This book delivers a central and dynamic interpretation of the imperative philosophy of international criminal justice and how it struggles to defend the body of international human rights law. Understanding the fundamental philosophies of both legal disciplines reassures the promotion of the virtue of their norms. This work examines these basic philosophies by analysing them through the lens of the new terms: visible power and invisible essence. The former term addresses jus major provisions, while the latter reveals the substantive essence of the existence of the ethical virtues of both legal disciplines as subjects of unity. The invisible reasoning contains genuine imperative moral law and attempts to strengthen its visible framework by preventing autocratic law. The invisible platform of the system of international criminal justice should always remain imperative and it should not be compromised through new, domineering interpretations. The ethics of the procedures of the system of international criminal courts should not rest on the interpretation of visible provisions promoted through authoritarian impulsive rules, rather they should be based on whether or not the invisible pure “jus imperative” legal justice has been given sufficient weight in the judgements of courts. The coherent scale of the invisible moral essence should not be shattered by incoherent visible morality. Reading about these novel values with the new terms: criminalvisibilism and criminalinvisibilism, as coined by the author, is a must.

With the principle of tour de force, we refer to the use of the power of moral legality, the strength of statutes, and the fairness of judgments. A quantum force of moral legality and legal morality serves as an imperative force in the implementation of fair criminal justice, as well as in the prevention of future victims across the globe. Contrary to positivist ideas, the simple notion of morality contains within itself the very essence of international criminal norms. If the source of morality did not exist in the structure of our criminal justice, we could no longer call it criminal justice and would instead have to call it criminal revenge. Beyond the moral essence of international criminal justice, we also challenge the hidden illegality and immorality of certain attitudes. This is done in order to prevent acts which violate human rights law and criminal justice provisions. The codes of international human rights law cannot properly function without the comprehensive nature of morality which elevates the moral virtue of international criminal justice and strengthens the tour de force. One may observe that the principle of the tour de force of the moral virtue within the system of international criminal justice loses its legal power when governments attempt to justify their unjust decisions. This is the main reason why the major potential value of the tour de force of the moral virtue of human rights law and international criminal justice is not as strong as it should be. In order to achieve a vision of the tour de force of moral virtue, we need to establish a devoted influential ethical vision of the truth beyond political tradition. An unparalleled philosophical piece of literature for libraries.

In order to avoid international crimes, the concept of international peremptory criminal law promotes nonviolence on a unilateral, bilateral, and multilateral level. It is the duty of governments to defend international common norms. Similar parallel conclusions exist within the concepts of Christian Islamic justice, which identifies the parts of the law that are irrevocable. Apartheid, discrimination, slavery, torture, aggression, the unlawful use of weapons, genocide, corruption, harassment, rape, war crimes, the misuse of the natural environment, and other crimes against humanity are serious violations of Christian Islamic jus cogens norms. Essentially, Christian Islamic justice means moral values for the truth, wholehearted forgiveness, brotherhood, tolerance, loving your neighbour, and striving for equality between races, ethnicities, religions, and sexes. It also demands open-mindedness to cultivate amnesty, eagerness to decrease punishment with knowledge, alleviating the predicament of victims or the abuse of power, encouraging the intention of the principle of ex injuria jus non oritur, and consolidating the principle of ex factis jus oritur. Beyond all, the element of universal love with compassion should be the novel substance of religious discourse. A philosophy that clashes with the God of all gods should also constitute a peremptory norm of pure Christian Islamic spiritual harmony. However, almost all theological leaders of organised religions throughout the history of human civilisation have been violators of their own identical shared value of peremptory justice, and this trend persists to this day.

Justice tears continue to bleed due to the orchestrated façade of powertionist egalitarianism within the global criminal justice system. The establishment of the International Criminal Court was intended to halt the perpetration of international crimes and the culture of impunity, both of which erode accountability within the framework of criminal justice. However, the Court contradicts its fundamental philosophy, illustrating its vast deviation from its original principles. Instead, it operates as a tool of the largest and most influential governments, solely to advance their own interests while shifting blame onto others. The embrace of the concept of international criminal vacations gravely tarnishes the standards of justice on a global scale, akin to a wart on its integrity. This perspective doesn''t merely criticise the international criminal justice system cynically; rather, it regrettably exposes a lamentable contemporary ideology at the core of the Court''s crucial role. The Court was established to uphold the violated rights of victims in its judgments, not to bestow a license upon criminals. This unveiling sheds light on the characteristics of a cartelised assembly of puppet prosecutors and judges within the Court who, under the guise of humanitarian justice, indoctrinate the global populace to uphold their absurd authoritarian statutes. A comparative analysis of the Court''s practices reveals the shortfall in moral wisdom that it delivers. This starkly implies that the true face of international criminal jurisprudence involves mass victim deaths due to weaponry, sanctions, or the granting of international vacations without prosecuting the wrongdoers. Thus, these vacations embody the most perilous ongoing crime, leading to a flood of victims'' tears.

The philosophy of being righteous essentially sustains our existence, questioning the sphere of morality in man. It reaches the colossal connotation of the royal essence of our natural virtue—if it exists—which can then institute the soul of all international human rights and criminal conventions. No matter what we include in our arguments and reasoning in relation to the content of justice itself, it is the sugarcoated perception of the improper use of our obligations that undermines its major philosophy. All divisive interpretations of the nature of rights and justice ultimately reveal how fragile our human rights ecosphere is and why there is a lack of criminal accountability for those who commit core international crimes. The truth is that justice is served without using any metaphysics of categorical righteousness. Consequently, the axiomatic merit of justice remains conceptually indistinct, as it cannot face the noble spirit of the forum of humanity. Justice becomes a simple metaphor. The very merits of being righteous decline, and the actual notions of cruel injustice escalate. This is not my assumption, nor is it the judgment of national or international courts. It is proven, it is seen, and it is waged. We will witness that those very major and invaluable provisions of justice have been recycled “in the name of humanity” to slaughter populations of millions in order to gain control of their resources.

The Statute of the United Nations promotes a very disastrous image of the inequality of arms. If we conclude that the inequalities in Chapter VII of the Charter must be respected because states have given their consent, we can argue that the extraction of information through the use of torture is lawful since victims of torture have confirmed this statement. Ultimately, the contemporary modern bodies of international criminal justice and human rights are chained to a system of paternalism that has gradually infringed upon an independent taboo norm of dignity, which in turn represents the decree of immorality by a superior order. Paternalism is the successor to the traditional colonial rules of control and intends to guide governments as to what to do when it comes to their natural resources, security, and international legal personalities. Therefore, paternalism represents control through sanctions and resolutions. Paternalism also monopolises the basic principles of the legal discipline to promote political, military, and economic interests. The author coins new phrases “human-snaking rights” and “snaking justice” to express how paternalist governments impose rules and inject their dangerous, venomous fangs into legal and political resolutions against other governments. These resolutions function like saws because it does not matter which direction a member state chooses, since they will ultimately be cut into pieces. The veto of paternalism is a conundrum that poses a potential existential threat to international criminal jurisprudence when it comes to serious questions of criminal justice. Paternalism imposes its decisions on groups, governments, prosecutors, and judges of international criminal courts. Those who fail to listen are sanctioned through various means.

Over the course of several decades, successive Israeli empires have systematically perpetrated acts of destruction, humiliation, killings, and mass atrocities against the Palestinian population, exceeding even the atrocities committed against innocent Jews under German Nazism. The people of the State of Palestine have endured profound suffering, culminating in concerted efforts aimed at their complete annihilation with explicit backing from certain Western governments, including those of the United Kingdom, the United States, and Germany. These parties have blatantly violated both legal and moral principles established by the United Nations and the International Criminal Court. A comprehensive examination of these atrocities reveals that Zionist policies are designed to entirely displace Palestinians from their ancestral lands. The Israel Defence Forces have progressively enforced measures involving forced emigration and mass deportation of Palestinian populations. Consequently, military authoritarian regimes, arms trade empires characterised by hypocrisy, Zionist hierarchical structures, genocidal economic systems, and occupation empires have become entrenched realities indicating failures within international criminal justice. These failures have led to the brutal massacres of innocent civilians and children. This crisis is further compounded by lawyers, politicians, judges, and prosecutors who, despite identifying as legal professionals, demonstrate moral bankruptcy in their pursuit of status, wealth, and titles within a regime responsible for genocide. Amid this ethical decay among legal practitioners and the widespread infliction of grievous physical harm on millions, victims endure severe injustices. As a result, international criminal justice frameworks-including human rights law and humanitarian law-lose their efficacy in addressing an empire defined by genocide. The scale of this tragedy is profoundly disturbing.

The genocide currently occurring in Gaza conjures parallels to the atrocities witnessed during the Holocaust in Germany and following the dropping of the atomic bomb on Hiroshima. The events at Pearl Harbor were implicitly supported by both the American and British governments, just as the destruction of many countries, including Palestine, continues to be today. The voiceless Palestinians children endure humiliation at the hands of unjust verdicts issued by Israeli authorities, akin to the experiences faced by innocent Jews during World War II. The consequences of September 11th and the various coups orchestrated through American foreign diplomacy further exemplify the United States' involvement in the oppression of other nations, including through the proxy war between Ukraine and Russia. Unlike previous wars, the international crimes committed in Gaza are portrayed by Western governments as acts of self-defence being committed against resisting factions, a narrative designed to shift responsibility onto others and distract from Western governments' mission to exert control over the entire Middle East. Western governments have monopolized international laws as tools to address their own transgressions, while also evading accountability from institutions such as the International Criminal Court in The Hague. Israeli authorities justify that their military forces constitute "e;the Most Moral Army in the World"e;, thereby enabling them to commit atrocities with the complicity of Western governments. Consequently, the massacre faced by children in Gaza disproportionately affects individuals who are utterly defenceless and reliant on parental protection. Western authoritarian leaders, regardless of their decorative democratic political tags, certainly have international criminal responsibility for the Holocaust of children.

Justice can be described as a construct that often conceals falsehoods, or at times, serves merely as a facade for such falsehoods. Regardless of how justice may be defined, it is evident that it does not emanate from the intentions of virtuous individuals; rather, it is shaped by the artistry of those who are dishonest. This observation aptly reflects the current state of international criminal justice. It would not be an exaggeration to assert that the definition of international justice has been historically manipulated, dictated, and promoted by those who have held positions of power while engaging in egregious international crimes. Consequently, the concepts of injustice and the massacre of innocent civilians cannot be relegated to mere footnotes in the evolution of international relations among various civilisations; instead, they reveal the brutality inherent in our more powerful natures. Regrettably, the existing system of international criminal justice suffers from a significant distortion of truth and an overwhelming infusion of deception-perpetrated through coercive means within the discussions held at the United Nations Security Council. Thus, we find ourselves governed by a "e;law"e; founded on lies, which must be adhered to by all individuals regardless of their varying inclinations. It is imperative to engage with this discourse and remain cognisant of one's own nature.

In Chronic Criminal Viruses of the United Nations, a legal virus is an epidemic that could persist indefinitely unless its fundamental cause is eradicated. This issue is particularly pertinent when the virus represents the living structure of the United Nations Charter. Such a legitimized virus does not qualify as a disease. The virus inherent in the Charter is entirely invisible and comprises elements of justice, peace, equality, and humanity. It is proliferated through the principle of equal international legal personality that is granted to all members, thereby deceiving them into participating in a corrupted and detrimental system dominated by the major powers. This virus is insidiously embedded within Chapter VII of the Charter and cannot be targeted through legal remedies or interventions by health organizations. It maintains a permanent presence with varying degrees of influence and is designed to fulfill its objectives via sanctions grounded in falsehoods. The wrongful or malevolent nature of this virus defies treatment, even under flawed theories of international human rights. Consequently, the legal virus within the Charter remains inherent as long as the Security Council persists. Its chronic nature resides in a system reliant on military force, effectively permitting the commission of all international crimes without restriction to advance the interests of certain authoritarian members. The principal cause behind this situation is the erroneous rationalizations promoted by utipolitianist governments in the pursuit of the limitless exploitation of the resources of other nations.