What Is “Sharia Law”? It’s Complicated…
My wife asked me what is sharia law? After fumbling around with my “sort of”
knowledge of the subject, I went to Google and Wikipedia to see if I could find
a good description that would help me differentiate between radical Islamists
and regular Muslims.
I found gobs of information, but no easy, succinct way to
describe sharia law or the difference between “regular” Muslims and “radical”
Muslims. Seems most “regulars” as well
as radicals” would cut off heads and stone women under certain circumstances. (I
figure a Radical Islamist is one who hasn’t physically attacked anyone yet and thereby
become a “terrorist”.)
Here are some excerpts from what I read about sharia law. If you have an accurate definition of a radical Islamist vs. a regular Muslim,
please send it to me.
Wikipedia Cut and Pasted and edited by Ted:
“Sharia is the moral code and religious law of Islam. Sharia
deals with many topics addressed by secular law, including crime, politics, and
economics, as well as personal matters such as sexual intercourse, hygiene,
diet, prayer, and fasting. Though interpretations of sharia vary between
cultures, in its strictest definition it is considered the infallible law of
God—as opposed to the human interpretation of the laws.
Ted thinks these four sources converge to define Sharia Law:
The Quran, The Sunnah, The Judges and A Community Consensus
There are two primary sources of sharia law: the precepts set
forth in the Quran, and the example set by the Islamic prophet Muhammad in the
Sunnah.
Where it has official status, sharia is interpreted by
Islamic judges (qadis) with varying responsibilities for the religious leaders
(imams).
For questions not directly addressed in the primary sources,
the application of sharia is extended through consensus of the religious
scholars (ulama) thought to embody the consensus of the Muslim Community
(ijma).
The introduction of sharia is a longstanding goal for
Islamist movements globally, including in Western countries, but attempts to
impose sharia have been accompanied by controversy, violence, and even warfare.
Most countries do not recognize sharia; however, some countries in Asia, Africa
and Europe recognize sharia and use it as the basis for divorce, inheritance
and other personal affairs of their Islamic population. In Britain, the Muslim
Arbitration Tribunal makes use of sharia family law to settle disputes, and
this limited adoption of sharia is controversial.
The concept of crime, judicial process, justice and punishment
embodied in sharia is different from that of secular law. The differences
between sharia and secular laws have led to an on-going controversy as to
whether sharia is compatible with secular democracy, freedom of thought, and
women's rights.
In secular jurisprudence, sharia is classified as religious law, which is one of the
three major categories that individual legal systems generally fall under,
alongside civil law and common law.
Definitions
and Descriptions
Sharia, in its strictest definition, is a divine law, as
expressed in the Quran and Muhammad's example (often called the sunnah). As such, it is related to but
different from fiqh, which is emphasized as the human interpretation of the
law. Many scholars have pointed out that the sharia is not formally a code, nor
a well-defined set of rules. The sharia is characterized as a discussion on the
duties of Muslims based on both the opinion of the Muslim community and
extensive literature. …the sharia is "long, diverse, and complicated."
From the 9th century, the power to interpret and refine law
in traditional Islamic societies was in the hands of the scholars (ulema). This separation of powers served to limit the
range of actions available to the ruler, who could not easily decree or
reinterpret law independently and expect the continued support of the
community. Through succeeding centuries and empires, the balance between the
ulema and the rulers shifted and reformed, but the balance of power was never decisively
changed.
At the beginning of the nineteenth century, the Industrial
Revolution and the French Revolution introduced an era of European world
hegemony that included the domination of most of the lands of Islam. At the end
of the Second World War, the European powers found themselves too weakened to
maintain their empires. The wide variety of forms of government, systems of
law, attitudes toward modernity and interpretations of sharia are a result of
the ensuing drives for independence and modernity in the Muslim world.
Anthropological
research shows that people in local communities often do not distinguish
clearly whether and to what extent their norms and practices are based on local
tradition, tribal custom, or religion. Those who adhere to a confrontational
view of sharia tend to ascribe many undesirable practices to sharia and
religion overlooking custom and culture, even if high-ranking religious
authorities have stated the opposite
From
here on you might find too much information.
More than you want or need. But I
found it interesting; and so I have included it in this post:
History
The origin of sharia is the Quran, and traditions
gathered from the life of the Islamic Prophet Muhammad (born
ca. 570 CE in Mecca).
Sharia underwent fundamental development, beginning with
the reigns of caliphs Abu
Bakr (632–634) and Umar (634–644), during which time many questions were brought
to the attention of Muhammad's closest comrades for consultation.
During the reign of Muawiya b. Abu
Sufyan ibn Harb, 662 CE, Islam undertook an urban transformation,
raising questions not originally covered by Islamic law. Since then, changes in
Islamic society have played an ongoing role in developing sharia, which branches out into fiqh and Qanun respectively.
The formative period of fiqh stretches
back to the time of the early Muslim communities. In this period, jurists were more concerned
with pragmatic issues of authority and teaching than with theory. Progress in theory happened with the coming of
the early Muslim jurist Muhammad ibn
Idris ash-Shafi'i (767–820), who laid down the basic principles of Islamic
jurisprudence in his book Al-Risala. The
book details the four roots of law (Quran,
Sunnah, ijma, and qiyas) while specifying that the
primary Islamic texts (the
Quran and the hadith) be
understood according to objective rules of interpretation derived from careful
study of the Arabic language. A number of important legal concepts and institutions
were developed by Islamic jurists during the classical period of Islam, known
as the Islamic Golden Age,
dated from the 7th to 13th centuries.
Among some Muslims, tribal laws were adapted to conform
to sharia "for they could not form part of the tribal law unless and until
they were generally accepted as such." Additionally, Noel James Coulson,
Lecturer in Islamic law of the University
of London, states that "to the tribe as a whole belonged the
power to determine the standards by which its members should live. But here the
tribe is conceived not merely as the group of its present representatives but
as a historical entity embracing past, present, and future generations."
So, while "each and every law must be rooted in either the Quran or the
Sunnah," without contradiction, tribal life brought about a sense of
participation. Such participation was further reinforced by Muhammad who
stated, "My community will never agree in error".
The Umayyads
initiated the office of appointing qadis, or Islamic
judges. The jurisdiction of the qadi extended only to Muslims, while
non-Muslim populations retained their own legal institutions. The qadis
were usually pious specialists in Islam. As these grew in number, they began to
theorize and systemize Islamic jurisprudence. The Abbasid made the institution
of qadi independent from the government, but
this separation wasn't always respected.
Both the Umayyad caliph Umar II and
the Abbasids had agreed that the caliph could not
legislate contrary to the Quran or the sunnah. Imam Shafi'i
declared: "a tradition
from the Prophet must be accepted as soon as it become known...If there
has been an action on the part of a caliph, and a tradition from the Prophet to
the contrary becomes known later, that action must be discarded in favor of the
tradition from the Prophet." Thus, under the Abbasids the
main features of sharia were definitively established and sharia was recognized
as the law of behavior for Muslims.
During
the 19th century, the history of Islamic law took a sharp turn due to new
challenges the Muslim world
faced: the West had risen to a global power and colonized a large part of the
world, including Muslim territories. In the Western world, societies changed
from the agricultural to the industrial stage, new social and political ideas
emerged, and social models slowly shifted from hierarchical towards
egalitarian. The Ottoman Empire and
the rest of the Muslim world were in decline, and calls for reform became
louder.
In Muslim countries, codified state
law started replacing the role of scholarly legal opinion. Western countries
sometimes inspired, sometimes pressured, and sometimes forced Muslim states to
change their laws. Secularist movements pushed for laws deviating from the
opinions of the Islamic legal scholars. Islamic legal scholarship remained the
sole authority for guidance in matters of rituals, worship, and spirituality,
while they lost authority to the state in other areas.
The Muslim community became divided into groups reacting
differently to the change: secularists believe that the law of the state should
be based on secular principles, not on Islamic legal doctrines; traditionalists
believe that the law of the state should be based on the traditional legal
schools; reformers believe that new Islamic legal theories can produce
modernized Islamic law and lead to acceptable opinions in areas such as women's
rights. This division persists until the present day.
There has been a growing religious revival in Islam,
beginning in the eighteenth century and continuing today. This movement has
expressed itself in various forms ranging from wars to efforts towards
improving education.
