当代伊斯兰教法实施中存在的问题

M. Meirison, Darni Yusna
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引用次数: 0

摘要

将伊斯兰教作为一种社会制度应用于现代世俗国家的最大障碍之一是在西方法律体系的模式下编纂伊斯兰教法的规定。制定和颁布这些法律的方法。伊斯兰教法本质上是精神的和虔诚的,其物质立法倾向于组织社会,以便有可能建立宗教秩序,实现其对人们的目的,并改革他们在今世和后世的状况。因此,伊斯兰教法不知道边界,不知道地理边界,也不知道今世和后世的边界。由于西方立法的目的在本质上是纯粹唯物主义的,它寻求实现社会的直接物质利益。它并不关心后世人们的状况。对来世概念的援引是一种限制。同样,当讨论西方立法时,可能会引起支持者的嘲笑和轻视;因此,西方立法及其词汇对伊斯兰教的霸权将导致一个重大的困境。被一群人追随和接受的伊玛目,或者被别人信任和服从的学者,都是有错误也有正确的人。他们的裁决必然且不可避免地受到知识水平、智力、正直、心血来潮、错误、无知和偏见的影响。在适用这些裁决时,他们自然需要具有政治说服力并能够执行和实施这些规定的权威。这种权威是通过优势和控制获得的,或者是人民选举出来的。因此,决定合法性的人要么是一个占统治地位的政治军事当局,要么是一个受所有或大多数公民同意的社会契约保护的民选政治家!
本文章由计算机程序翻译,如有差异,请以英文原文为准。
PROBLEMS IN THE IMPLEMENTATION OF ISLAMIC LAW IN THE CONTEMPORARY ERA
One of the biggest obstacles to applying Islam as a social system in the modern secular state is the dilemma of codifying the provisions of Islamic Sharia within the mold of the Western legal system. Methods of preparing and promulgating those laws. Islamic Sharia, in its essence, is spiritual and devotional, and its material legislation tends to organize society so that it is possible to establish the orders of religion, achieve its purposes for people, and reform their conditions in this world and the Hereafter. Therefore, Sharia does not know boundaries, geographical boundaries, and the boundaries between this world and the Hereafter. And because the purposes of Western legislation are, in essence, purely materialistic, it seeks to achieve immediate material benefit to society. It does not concern itself with the condition of people in the Hereafter. The invocation of the concept of the Hereafter is a limit. The same when discussing Western legislation may cause ridicule and belittling among its supporters; Therefore, the hegemony of Western legislation with its vocabulary over Islam would result in a significant dilemma. The imams who are followed and accepted by a group of people, or the scholars whom others trust and obey, are human beings who make mistakes and are right. Their rulings are necessarily and inevitably affected by the level of knowledge, intelligence, integrity, whim, error, ignorance, and bias. When applying these rulings, they naturally need authority compelling political and capable of executing and implementing the provisions. And this authority is gained power by predominance and control, or the people elect it. Thus, whoever decides legitimacy is either a dominant political-military authority or an elected politician protected by a social contract upon which all or most of the citizens agree!
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