Religious law

**تاريخ التسجيل** : 03/03/2010

Religious law

From Wikipedia, the free encyclopedia

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In some religions, law can be thought of as the ordering principle of
reality; knowledge as revealed by God defining and governing all human
affairs. Law, in the religious sense, also includes codes of ethics and
morality which are upheld and required by God. Examples include
customary Halakha (Jewish law) and Hindu law, and to an extent, Sharia
(Islamic law) and Canon law (Christian law).[1]

Sharia and Canon law differ from other religious laws in that Canon law
is the codes of law of the Catholic, Anglican and Orthodox churches
(like in a civil law tradition), while Sharia law derives many of its
laws from juristic precedent and reasoning by analogy (like in a common
law tradition).
Established religions and religious institutions

A state religion (or established church) is religious body or creed
officially endorsed by the state. In some jurisdictions, this means that
they operate legal systems of their own or play a part in the legal
system of those governments. Canon law is one such sort of legal system;
it was administered in ecclesiastical courts. A theocracy is a form of
government in which a God or a deity is recognized as the supreme civil
ruler.
The opposite are secular states, in which there is a separation of church and state.

Hinduism

Hindu law is largely ****d on the Manu Smriti (smriti of Manu). It was
recognized by the British after their rule of India but its influenced
largely waned after the establishment of the Republic of India, which is
secular.
See also: Dharmaśāstra

Judaism

The Torah (also the Five Books of Moses or the Pentateuch) is the basis
of God's covenant law, not oral tradition. According to rabbinic
tradition there are 613 mitzvot in the Torah; mitzvot (singular mitzvah)
means "commandment" or good deed. The mitzvot in the Torah (also called
the Mosaic law after Moses) pertain to nearly every aspect of human
life; some of these laws are directed only to men or to women, some only
to the ancient priestly groups (the Kohanim and Leviyim, members of the
tribe of Levi, some only to farmers within the Land of Israel. Many
laws were only applicable when the Temple in Jerusalem existed; after
the destruction of the Second Temple by the Romans in the year 70 during
the Great Jewish Revolt, Jewish oral law was developed through
intensive and expansive interpretation of the written Torah.

Halakha (Hebrew: הלכה‎; literally "walking"), the rabbinic Jewish way of
life is ****d on a combined reading of the Torah, and the oral
tradition, including the Mishnah, the halakhic Midrash, the Talmud, and
its commentaries. The Halakhah has developed gradually through a variety
of legal and quasi-legal mechanisms, including judicial decisions,
legislative enactments, and customary law. The literature of questions
to rabbis, and their considered answers, are referred to as responsa.
Over time, as practices develop, codes of Jewish law were written ****d
on Talmudic literature and responsa. The most important code, the
Shulchan Aruch, guides the religious practice of most Orthodox and some
Conservative Jews.
See also: Sanhedrin

Christianity

Within the framework of Christianity, there are at least three possible
definitions for law. One is the Torah/Mosaic Law (from what Christians
consider to be the Old Testament) also called Divine Law. Another is the
instructions of Jesus of Nazareth in the Gospel (sometimes referred to
as the Law of Christ). A third is canon law in the Catholic, Anglican,
and Orthodox churches; canon law is the organized system of bylaws for
the regulation of the affairs of those churches.

In Christianity, law is often contrasted with grace (see also Law and
Gospel): the contrast here speaks to attempts to gain salvation by
obedience to a code of laws as opposed to seeking salvation through
faith in the atonement made by Jesus on the cross. Compare legalism and
antinomianism.
See also: Render unto Caesar... and Letter and spirit of the law

Islam

Muslims in Islamic societies have traditionally viewed Islamic law as
essential. Islamic law is called Sharia (Arabic: شريعة, "the
street/way") and Islamic jurisprudence is called Fiqh. Islamic law is
now the most widely used religious law, and one of the three most common
legal systems of the world alongside common law and civil law.[2]

In contrast to other religious laws, Islamic Sharia law (and Fiqh
jurisprudence) is ****d on legal precedent and reasoning by analogy
(Qiyas), and is thus considered a precursor to common law.[3] During the
Islamic Golden Age, classical Islamic law had a fairly significant
influence on the development of common law,[4] and also influenced the
development of several civil law institutions.[5]

In Sunni Islam, the work of the imam Ahmad ibn Hanbal (780-855 CE) has
been very influential. Ibn Hanbal developed his "Five Basic Juristic
Principles," a sort of hierarchy of authoritative sources of Islamic
law:

* According to ibn Hanbal, the Qur'an (القرآن, "recitation") should be
the foremost source of all fiqh (فقه; Islamic jurisprudence). The Qur'an
is the Islamic holy book. It is regarded by Muslims as the divine
guidance and direction and the final revelation to humanity from God
(الله), as revealed to the prophet Muhammad by Gabriel over a period of
23 years.
* The Sunnah (سنة, "trodden path" or "the way of the Prophet") is the
second-most authoritative source. It is the practices of the Muhammad as
narrated in reports of his life, extracted by analysis of the hadith
(الحديث), which contain narrations of the Muhammad's sayings, deeds, and
the actions of his companions.
* Verdicts issued by Sahaba (الصحابة, "companions") are to be resorted
to when no textual evidence was found in the Qur'an or the Sunnah. The
Sahaba were the companions of Muhammad. The Sahaba are less important
than the Qur'an and the Sunnah, but ibn Hanbal believed that in cases of
doubt the Sahaba—who witnessed the revelation of the Qur'an and its
implementation by Muhammad—would have a better understanding than latter
generations.
* In instances where neither Qur'an nor the Sunnah or the Sahaba were
applicable, Ahmad would resort to the mursal hadith ("hurried"), which
are hadith with a weak or missing link between the Tabi'in (التابعين,
"followers/successors," those who were born after the death of Muhammad
but who were contemporary of the Sahaba) and Muhammad.
* According to ibn Hanbal only after having exhausted all of these
sources should scholars employ qiyas (قياس), or analogical deduction.
Even when this is undertaken, it must be done with utmost care.

The Hanbali madh'hab (school) alone maintained its own theological view,
unlike the Hanafi (which adopted the Maturidi doctrine) or the Shafi`i
and Maliki (which adopted the Ash'ari doctrine). The copious volume of
narrations from Imam Ahmad dealing with specific issues of doctrine made
it extremely difficult for his followers to adhere to any other, yet
still remain faithful followers.

In recent times, among the liberal movements within Islam, some have
questioned the political use of Sharia law, while others have
interpreted Sharia and Fiqh as a common law system.[6]

Bahá'í Faith

The laws of the Bahá'í Faith primarily come from the
Kitáb-i-Aqdas (The Most Holy Book). In Bahá'í
scripture the laws are not seen as a constricting code, or a ritual,
but are described by Bahá'u'lláh as the "choice wine,"
and a means to happiness. The laws are seen as the foundation of a just
society and facilitate the spiritual development of the planet for the
next thousand years. They are not considered as binding to anyone until
they become a Bahá'í, and becoming a
Bahá'í is not conditional on a person's level of
adherence. An individual is expected to gradually apply laws on a
personal basis.

Here are a few examples of laws and basic religious observances of the
Kitáb-i-Aqdas which are considered obligatory for
Bahá'ís:

* Recite an obligatory prayer each day. There are three such prayers among which one can be chosen each day.
* Observe a Nineteen Day Fast from sunrise to sunset from March 2
through March 20. During this time Bahá'ís in good
health between the ages of 15 and 70 abstain from eating and drinking.
* Gossip and backbiting are prohibited and viewed as particularly damaging to the individual and their relationships.

References

1. ^ Template:Gad Barzilai, Law and Religion, Ashgate, 2007
2. ^ Badr, Gamal Moursi (Spring, 1978), "Islamic Law: Its Relation to
Other Legal Systems", The American Journal of Comparative Law 26 (2 -
Proceedings of an International Conference on Comparative Law, Salt Lake
City, Utah, February 24-25, 1977): 187-198]
3. ^ El-Gamal, Mahmoud A. (2006), Islamic Finance: Law, Economics, and
Practice, Cambridge University Press, p. 16, ISBN 0521864143
4. ^ Makdisi, John A. (June 1999), "The Islamic Origins of the Common Law", North Carolina Law Review 77 (5): 1635-1739
5. ^ Badr, Gamal Moursi (Spring, 1978), "Islamic Law: Its Relation to
Other Legal Systems", The American Journal of Comparative Law 26 (2 -
Proceedings of an International Conference on Comparative Law, Salt Lake
City, Utah, February 24-25, 1977): 187-198 [196-8]
6. ^ El-Gamal, Mahmoud A. (2006), Islamic Finance: Law, Economics, and
Practice, Cambridge University Press, pp. 16-7, ISBN 0521864143

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