Religion as law: An Action-Theoretical Approach to Shari’ah
To approach the Shari’ah from the perspective of action theory, as I intend to do in this essay, corresponds to the task of making it an object of analysis along three main dimensions: beliefs, opportunities and interests. In this essay Shari’ah is considered as a system of beliefs that actors inter...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Diagonal-Verlag
2014
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| In: |
Zeitschrift für Religionswissenschaft
Year: 2014, Volume: 22, Issue: 2, Pages: 226-249 |
| Standardized Subjects / Keyword chains: | B
Islamic law
/ Action theory
|
| RelBib Classification: | AD Sociology of religion; religious policy BJ Islam XA Law |
| Further subjects: | B
Shari’ah – interests
beliefs and opportunities as dimensions of action – indeterminacy – relativity – inadequacy – cultural embeddedness – interdependence – autonomy – homogeneity
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| Online Access: |
Volltext (Verlag) |
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| 520 | |a To approach the Shari’ah from the perspective of action theory, as I intend to do in this essay, corresponds to the task of making it an object of analysis along three main dimensions: beliefs, opportunities and interests. In this essay Shari’ah is considered as a system of beliefs that actors internalize through time, participating in the social practice of a specific community, as an ensemble of formal and informal constraints that limit and enable action, and, at the same time, as a phenomenon to which actors refer in order to fulfill their own interests. As any other religious phenomenon interpreted and enacted by people, Shari’ah embraces all these elements. Only when we distinguish these dimensions of action are we able to appreciate their reciprocal influence, without compromising their autonomy. As our analysis shows, there is no reason to see in Shari’ah a coherent law system because indeterminacy, relativity, inadequacy and embeddedness are integral parts of it. Shari’ah means something different for politicians, administrators, Ulamas and Quadis (but also for women and men, the educated and the illiterate). The reason for this difference is that actors occupying different “positions” in society tend to articulate different interests. | ||
| 520 | |a In diesem Aufsatz verfolgt der Verfasser das Ziel, Shari’ah in einer handlungstheoretischen Perspektive zu betrachten. Dies entspricht der Aufgabe, das Islamische Gesetz entlang der Handlungsdimensionen Überzeugungen, Interessen und Opportunitäten zu thematisieren. Shari’ah ist zum einen ein System geteilter Überzeugungen, welche Akteure in der Zeit verinnerlichen, indem sie an den sozialen Praktiken einer bestimmten Gemeinschaft partizipieren; Shari’ah ist zum zweiten ein Ensemble von formalen und informalen Regeln, welche Handeln ermöglichen, diesem aber gleichzeitig auch Schranken setzten; Shari’ah ist zum dritten eine Ressource, auf das Akteure rekurrieren, um eigene Interessen zu verwirklichen. Wie auch andere religiöse Phänomene, die interpretiert werden und handlungsleitend sind, umfasst Shari’ah alle diese drei Dimensionen. Nur dadurch, dass wir diese Dimensionen analytisch getrennt voneinander begreifen, wird es möglich, ohne ihre Autonomie zu präjudizieren, gegenseitige Einflüsse festzustellen. Wie die nachstehende Analyse zeigt, gibt es keinen Grund Shari’ah als ein kohärentes Rechtssystem zu begreifen, weil Unbestimmtheit, Relativität, Inadäquanz und kulturelle Einbettung integrale Bestandteile von ihr sind. Shari’ah bedeutet etwas anderes für Politiker und Administratoren, für Ulamas und Qadis. (Aber auch für Frauen und Männer, Gebildete und Ungebildete). Ein Hauptgrund für diese Unterschiede ist, dass Akteure in unterschiedlichen sozialen Positionen unterschiedliche Interessen haben und artikulieren. | ||
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