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Sharia

From Wikipedia
sharia
legal system, academic discipline, form of government, Islamic term
Subclass ofreligious law, Law Edit
Name in native languageشَرِيعَةٌ Edit
Religion anaa worldviewIslam Edit
Connects withfiqh Edit
History of topichistory of sharia Edit
Practiced byqadi, Islamic jurist Edit
Used bySharia court Edit

Sharia (Listenⓘ) be de body of Islamic religious law wey base on scriptures of Islam, particularly de Quran den hadith.[1][2][3] Insyd Islamic terminology, sharia dey refer to immutable den intangible divine law, in contrast to fiqh (Islamic jurisprudence), wich dey refer to ein interpretations by Islamic scholars thru madhhab, as enacted by an Islamic court (Arabic: محكمة, romanized: maḥkamat).[4][5][6] Dem always dey use Sharia alongside customary law insyd Islamic history.[7][8] E be elaborated upon den developed over de centuries by legal opinions dem issue by qualified jurists—wey dey reflect de tendencies of different schools. Na dem integrate am plus various economic, penal den administrative laws dem issue by Muslim rulers den implemented for centuries by judges insyd de courts of Muslim locales til modernity, wen na dem gradually adopt secularism insyd Islamic societies.[6]

Traditional theory of Islamic jurisprudence dey recognize four sources for sharia: de Quran; de sunnah (anaa authentic hadiths); ijma (lit. 'consensus'), wich fi be understood as ijma al-ummah (Arabic: إجماع الأمة)—a whole Islamic community consensus—anaa ijma al-aimmah (إجماع الائـمـة; a consensus by religious authorities);[9] den analogical reasoning.[10] E dey distinguish two principal branches of law: rituals (Ibadah) den social dealings (Muamalat); subsections dey include family law, relationships (e.g., commercial den political/administrative), den criminal law on a wide range of topics,[4][6] wey dey assign actions—capable of settling into different categories according to different understandings—to categories (ahkam) mainly as: mandatory, recommended, neutral, abhorred, den prohibited.[4][5][6] Beyond legal norms, Sharia sanso dey enter chaw areas wey be considered private practises today, such as beliefs, worship, ethics,[11][12] clothing, den lifestyle, den dey give to those in command duties to intervene den regulate dem.

Over time, plus de insight wey sociological changes based on studies bring, legal schools emerge wey dey reflect de preferences of particular societies den governments, as well as Islamic scholars anaa imams on theoretical den practical applications of laws den regulations. Legal schools of Sunni Islam — Hanafi, Maliki, Shafiʽi den Hanbali etc.— develop methodologies for deriving rulings from scriptural sources wey dey use a process dem know as ijtihad,[4][5] a concept wey Shiism adopt in much later periods wey dey mean mental effort.[13] Although Sharia be presented in addition to ein oda aspects by de contemporary Islamist understanding, as a form of governance[14] sam researchers approach traditional sīrah narratives plus skepticism, wey dey see de early history of Islam no be as a period wen Sharia be dominant, buh a kind of "secular Arabic expansion" den dey date de formation of Islamic identity to a much later period.[15][16]

Approaches to Sharia insyd de 21st century vary widely, den de role den mutability of Sharia[17] insyd a changing world cam be an increasingly debated topic insyd Islam.[5] Beyond sectarian differences, fundamentalists dey advocate de complete den uncompromising implementation of "exact/pure sharia" widout modifications,[2][18] while modernists dey argue say e fi/for be brought into line plus human rights den oda contemporary issues such as democracy, minority rights, freedom of thought, women's rights den banking by new jurisprudences.[19][20][21][22] In fact, dem deem sam of de practices of Sharia "incompatible'' plus human rights, gender equality den freedom of speech den expression anaa even "evil".[23][24][25][26][27][28][29] Insyd Muslim majority countries, dem widely dey use traditional laws plus[5][30] anaa dem change by European models. Judicial procedures den legal education bring in line plus European practice likewise.[5] While de constitutions of chaw Muslim-majority states dey contain references to Sharia, ein rules be largely retained only insyd family law[5] den penalties insyd sam. De Islamic revival of de late 20th century brin calls by Islamic movements for full implementation of Sharia, wey dey include hudud corporal punishments, such as stoning[5][31] thru various propaganda methods wey dey range from civilian activities to terrorism.

References

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  1. ↑ Bassiouni, M. Cherif (2014) [2013]. "The Sharīa, Sunni Islamic Law (Fiqh), and Legal Methods (Ilm Uṣūl al-Fiqh)". In Bassiouni, M. Cherif (ed.). The Shari'a and Islamic Criminal Justice in Time of War and Peace. Cambridge: Cambridge University Press. pp. 18–87. doi:10.1017/CBO9781139629249.003. ISBN 9781139629249. LCCN 2013019592. Archived from the original on 17 October 2021. Retrieved 17 October 2021.
  2. 1 2 "British & World English: sharia". Oxford: Oxford University Press. Archived from the original on 8 December 2015. Retrieved 4 December 2015.
  3. ↑ Dahlén 2003, chpt. 2a.
  4. 1 2 3 4 John L. Esposito, ed. (2014). "Islamic Law". The Oxford Dictionary of Islam. Oxford: Oxford University Press. Archived from the original on 31 March 2019. Retrieved 29 January 2017.
  5. 1 2 3 4 5 6 7 8 Vikør 2014.
  6. 1 2 3 4 Calder 2009.
  7. ↑ "Customary law has also been an important part of Islamic law. It was used to resolve disputes that were not covered by sharia, and it also helped to adapt sharia to the needs of men in different societies and cultures." Islamic Law: An Introduction by John Esposito (2019) Esposito, John. Islamic Law: An Introduction. Oxford University Press, 2019. Page 31
  8. ↑ "Another key principle that the early Islamic jurists developed was the concept of urf, or customary law. Urf is the customary practices of a particular community. The early jurists recognized that urf could be used to supplement or complement Islamic law. For example, if there was no clear ruling on a particular issue in the Quran or hadith, the jurists could look to urf for guidance." The Oxford Handbook of Islamic Law; Emon, Anver M., and Rumee Ahmed, editors. The Oxford Handbook of Islamic Law. Oxford University Press, 2018. p. 25.
  9. ↑ Corinna Standke (30 August 2008). Sharia – The Islamic Law. GRIN Verlag. pp. 4–5. ISBN 978-3-640-14967-4. Retrieved 9 June 2012.
  10. ↑ John L. Esposito, Natana J. DeLong-Bas (2001), Women in Muslim family law Archived 19 October 2017 at the Wayback Machine, p. 2. Syracuse University Press, ISBN 978-0815629085. Quote: "... by the ninth century, the classical theory of law fixed the sources of Islamic law at four: the Quran, the Sunnah of the Prophet, qiyas (analogical reasoning), and ijma (consensus)."
  11. ↑ Coulson & El Shamsy 2019.
  12. ↑ Hallaq 2010, p. 145.
  13. ↑ Mohammad Farzaneh, Mateo (2015). The Iranian Constitutional Revolution and the Clerical Leadership of Khurasani. Syracuse, New York: Syracuse University Press. p. 6. ISBN 978-0-8156-3388-4.
  14. ↑ "The System of Rule in Islam". 20 June 2010. Archived from the original on 8 November 2023. Retrieved 8 November 2023.
  15. ↑ Robert G. Hoyland: In God's Path. The Arab Conquests and the Creation of an Islamic Empire (2015)
  16. ↑ Patricia Crone / Martin Hinds: God's Caliph: Religious Authority in the First Centuries of Islam (1986)
  17. ↑ Mehmet Erdoğan. "Islamic Law and Change: Constants and Variables". Archived from the original on 30 November 2024.
  18. ↑ Amanat 2009: "Muslim fundamentalists [...] claim that Shari'a and its sources [...] constitute a divine law that regulates all aspects of Muslim life, as well as Muslim societies and Muslim states [...]. Muslim modernists, [...] on the other hand, criticize the old approaches to Shari'a by traditional Muslim jurists as obsolete and instead advocate innovative approaches to Shari'a that accommodate more pluralist and relativist views within a democratic framework."
  19. ↑ Russo, Maria Sole (2019-10-15). "Clash between Sharia law and human rights in light of PACE Resolution 2253 - Ius In Itinere". Ius In Itinere (in Italian). Archived from the original on 2025-02-25. Retrieved 2025-04-16.
  20. ↑ An-Na'im, Abdullahi A (1996). "Islamic Foundations of Religious Human Rights". In Witte, John; van der Vyver, Johan D. (eds.). Religious Human Rights in Global Perspective: Religious Perspectives. BRILL. pp. 337–59. ISBN 978-9041101792.
  21. ↑ Hajjar, Lisa (2004). "Religion, State Power, and Domestic Violence in Muslim Societies: A Framework for Comparative Analysis". Law & Social Inquiry. 29 (1): 1–38. doi:10.1111/j.1747-4469.2004.tb00329.x. ISSN 0897-6546. JSTOR 4092696. S2CID 145681085.
  22. ↑ Al-Suwaidi, J. (1995). Arab and western conceptions of democracy; in Democracy, war, and peace in the Middle East (Editors: David Garnham, Mark A. Tessler), Indiana University Press, see Chapters 5 and 6; ISBN 978-0253209399
  23. ↑ Russo, Maria Sole (2019-10-15). "Clash between Sharia law and human rights in light of PACE Resolution 2253 - Ius In Itinere". Ius In Itinere (in Italian). Archived from the original on 2025-02-25. Retrieved 2025-04-16.
  24. ↑ MÖLZER, Andreas. "Interrogazione parlamentare | Limitazione dei diritti umani conseguente alla sharia | E-001463/2011 | Parlamento Europeo". www.europarl.europa.eu (in Italian). Retrieved 2025-05-18.
  25. ↑ "L'Europa deve bandire la Sharia" (in Italian). 2014-09-07. Retrieved 2025-09-19.
  26. ↑ "La Sharia è già in Italia. Va messa al bando con una legge. E' contro la Costituzione e il diritto italiano. – Il blog di Carlo Franza". blog.ilgiornale.it. Retrieved 2025-09-19.
  27. ↑ "Council of Europe: Can Sharia Law Prevail Human Rights?". European Centre for Law and Justice (in English). 2017-02-08. Retrieved 2025-05-21.
  28. ↑ Hirsch, Afua (2008-10-23). "Sharia law incompatible with human rights legislation, Lords say". The Guardian (in British English). ISSN 0261-3077. Retrieved 2025-05-21.
  29. ↑ "Rick Santorum: Sharia 'is evil'". POLITICO. 2011-03-11. Retrieved 2025-08-23.
  30. ↑ Otto 2008, p. 19.
  31. ↑ Mayer 2009.
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