- 期刊
初探國家機制下（Mechanism）的回教法律體系
A primary study on the Islamic legal system under the ＂Country Mechanism＂ within Muslim Countries
摘要
本文指出，縱然全世界人口已接近69.6億，只有11億沒有宗教信仰，証明人類心靈的深處，仍然感受強烈的不安全感，需要藉助宗教的慰藉。回教的影響力位居世界第二位，僅次於耶穌基督教。儘管世界上有許多野心家，企圖統合世界，其理由不外乎政治理念、軍事揚威、經濟滿足，民族感情或宗教信仰，回教界也不例外，但是今天的國際政治，仍以「國家」的機制較具規模與成熟，國際組織也在國家的架構上焉然成型。回教在宗教的立場，成立一些泛回教國際組織，但成效不彰；回頭建立以「回教」為國策的國家，將回教的古蘭經法律化，我們以歐美法系的觀點檢視回教法律體系，總覺有些扞格，回教創始於西元610年，面對1500年前的背景，當初既然無法想像未來的世界。唯有透過抽象的道德語言作為規範，我們必需在舊有的基礎上不斷汲取外來新的衝擊而推陳出新，否則當然無法闡釋層出不窮的新生事物。回教法律體系區分為五大派系，其法源包括古蘭經律例、聖訓律例、類比、公議，在實務的運作上：古蘭經堅持基本核心價值，聖訓的功能是解釋並補充古蘭經，類比具有推測心證的作用，公議具有察納社會輿論的客觀性。我們檢視在國家的機制下推動回教法律體系，應該秉持理性與超然的立場，月旦其優缺點或適應性，寧非一樁值得推敲的使命感。
並列摘要
As this article points out, even though the world's population is approaching 6.96 billion, only1.1 billion are without religion. This shows the depths of the human mind, and indicates that the majority of people still feel a strong sense of insecurity and need the help of religious consolation. The influence of Islamic thought in the world is second only to the influence of Christian thought. There are many ambitious people who attempt to unite this world. Through their political ideology, military conquest, economic integration, racialism and religious beliefs, and the Muslim community is no exception. However, in today's international politics, the function of a ＂country＂ is still to govern with the mechanisms of scope and maturity. The structure of international organizations is also one of national cooperation. In the religious world, Islam has tried to establish a number of pan-Islamic organizations, but the effect is limited; therefore to establish a ＂Muslim unity＂ as a national policy of each single country, the laws of the Koran of Islam have become a ＂national policy＂ Islam was founded in 610 AD, about 1500 years ago, and to some extent still resides in an ancient age. We, as legal systems' scholars, need to continuously improve the old ideas, based on comparisons of the external impact of new innovations. Since it is impossible to imagine the future of the world, this can only be achieved through abstract moral terms. We must try to examine the countries that enact Islamic law, and look at how they uphold the rational and the transcendental standpoints, and offer criticism of the advantages or disadvantages with regard to its adaptability, rather than the impossibility and responsibility of its mission.