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伊斯兰法和伊斯兰伦理是相同的在某种意义上,它们是由同一个上帝的权威,它们有相同的来源,他们是平等的地位和重要性,而伊斯兰伦理决定伊斯兰法律。为了解释道德和法律理论的差异在伊斯兰教我们先说,在教法的五个类别的义务;伊斯兰教的法律体系,也有子分类,有些类别不容易法律处罚。这样一个人可以这么说,在西方的角度来看,这些地区的al-ahkam al-khamsa不容易法律处罚,故可将其与法律方面的教法,把伊斯兰教的伦理或道德方面。这种区别是只为了解释伊斯兰体系,在世俗的条件。对理论和实践的角度是无效划分伊斯兰教的法律和伦理特征,原因

穆罕默德言行录。这个问题不需要Ijtihad,以防有Qatti Thaboot和Dalalah神圣的可兰经,排位赛Ijtihad的某些规则。但如果问题是Zanni Ijtihad需要的类别,此外这样的科目主要是解决某些Ijtihad规则也。然后我们会为其解释在伊斯兰教法的第二个重要来源即穆罕穆德言行录相比。所有这些通过Ijtihad Zanni情况下需要解决,一个高度技术能力。这包括使用两个规范的来源神圣的可兰经,穆罕穆德言行录相比。这也将涉及Qiyas问题(司法类推)和Ijma(所有mujtahids一致共识)。最后这两个提到的来源分别是伊斯兰教法的第三和第四来源。这样的教法站可以知道人口控制。从这个例子中重要的事实对伊斯兰法律和道德。


Islamic law and Islamic ethics are identical in the sense that, they are determined by the same Authority of God, they have the same source, and they are equal in standing and importance, rather Islamic ethics determines Islamic law. For the sake of explaining the difference of ethical and legal theory in Islam we start by saying that, in the five categories of obligation of Shariah; the legal system of Islam, which also has sub categories, there are certain categories which are not liable to legal penalty. So in this way one can say, in western perspective, that those areas of al-ahkam al-khamsa which are not liable to legal penalty can be differentiated from legal aspect of Shariah and put into ethical or moral facet of Islam. This distinction is given only for the sake of explaining the Islamic system, in secular terms. For theoretical and practical stand point it would be of no avail to compartmentalize the legal and ethical features of Islam, cause

Hadith. This issue will not need Ijtihad, in case of having Qatti Thaboot and Dalalah in The Holy Quran, qualifying certain rules of Ijtihad. But if the issue is of the category of Zanni it would need Ijtihad, additionally such subjects principally have to address certain rules of Ijtihad also. Then we would look for its explanation in the second important source of Islamic Shariah i.e. Hadiths. All these Zanni cases would need to be resolved through Ijtihad, a highly technical ability. This would involve using the two normative sources Holy Quran and Hadiths. This would involve also Qiyas for the issue at hand (Juridical analogy) and Ijma on it (unanimous consensus of all mujtahids). These last two mentioned sources are the third and fourth source of Islamic Shariah respectively. In this way the Shariah standing for population controlling can be known. From this example important facts about Islamic law and ethics follow.



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