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할락의 이슬람법리론 기원 소고(小考) : 샤피이 기원론 비판의 의미
박현도(Park Hyon Do) 명지대학교 중동문제연구소 2018 중동문제연구 Vol.17 No.2
In his article “Was al-Shafiʿi the Master Architect of Islamic Jurisprudence?” Wael B. Hallaq refuted a decades-long scholarly assumption that al-Shāfiʿī was the founder of Uṣūl al-fiqh, for upon a close examination of the sources, historical evidence does not support it. Considering the implication of Hallaq’s claim in the study on the origination of Islamic jurisprudence, this paper shows how Hallaq reconstructed a history of Islamic jurisprudence in a fresh new light, arguing against continuity between al-Shāfiʿī’s theory and classical Uṣūl al-fiqh, and discusses the impact and implication of his new findings and interpretation.
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샤리아의 과거와 현재: 전통 샤리아와 근대 이슬람법의 불일치
박현도 ( Hyon Do Park ) 아시아문화학술원 2016 인문사회 21 Vol.7 No.2
이 논문은 법률가의 법인 전통 샤리아와 국가가 제정한 근대 이슬람법이 상호 합치하지 않는다는 것을 밝히고자 한다. 법의 구조라는 거시적인 안목에서 각각의법 전통을 입법권, 법집행, 이슬람 신앙심의 표현이라는 세 가지 측면에서 비교한 결과, 신이 입법과 법 집행권을 지니며, 법과 종교가 분리되지 않은 전통 샤리아와 달리, 근대이슬람법에서는 국가가 입법과 법 집행권을 쥐고 법의 종교성보다는 세속성이 현저히 드러난다는 사실을 지적하면서 근대 무슬림 세계의 법 개혁이 국가입법과 서구식 성문화(成文化)를 통해 샤리아 전통을 파괴하였음을 논의한다. 이 논문은 그동안 국내 이슬람법학계에서 논의하지 않은 전통 샤리아와 근대 이슬람법의 구조적 차이를 거시적인 안목에서다루며 이슬람의 법과 종교 이해 증진에 기여한다. The purpose of this paper is to suggest an incompatibility between the traditional Shari.ah and the present-day reformed Islamic law by raising three questions: in each system, (1) who has the legislative authority? (2) who enforces the law? (3) how is Islamic religious consciousness expressed? In answering these questions, this paper will propose that the two systems have fundamentally different legal structures and argue that the two are not compatible with each other, for, through statutory legislation and western-inspired codification of parts of the Shari. ah, legal reforms in the modern Muslim world destroyed the traditional Islamic legal tradition.
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김종도 ( Jong Do Kim ),정상률 ( Sang Ryul Jung ),안정국 ( Jung Kook Ahn ),박현도 ( Hyon Do Park ) 한국이슬람학회 2011 한국이슬람학회논총 Vol.21 No.2
The Basic Law of Government of the Kingdom of Saudi Arabia was promulgated in 1992 by the late King Fahd. Composed of 83 articles, it stipulates the nature and various functions of the Kingdom as most constitutions do, but it is never called a constitution, since the Quran and Sunnah are the constitution of the Kingdom. Indeed, the Kingdom of Saudi Arabia is the Islamic state with the Quran and Sunnah as the fundamental law of the state. The Basic Law emphasizes the Islamic nature of the state, employing various Islamic religious expressions and espousing the Islamic rhetoric for justifying its monarchy. The purpose of this paper is to analyze the provenance of such religious terms in the Basic Law and discuss the role Islam plays in the raison d`etre and functioning of the Kingdom. In so doing, it attempts to show the Basic Law may not be able to meet the changing needs of the society, for it does not adequately deal with modern salient issues like democracy and human rights.
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김종도(Kim Jong Do),박현도(Park Hyon do) 한국아랍어아랍문학회 2017 아랍어와 아랍문학 Vol.21 No.2
This paper aims to discuss the development and role of the madrasa in the pre-modern Muslim world, in the hope that this will fill the vacuum of research on the madrasa in Korea. For the past 30 years, Korean scholars have only produced works on the madrasas in the modern Muslim world, without making any attempt to ponder changes made in the educational institutions between pre-modern and modern times. This paper endeavors to trace the development of the madrasa, highlighting its role in the pre-modern Muslim world, and discussing significant transformations the institution has gone through.
KCI
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