Doka
 Doka | |
|---|---|
academic discipline (en)  | |
 | |
| Bayanai | |
| Ƙaramin ɓangare na |
rule (en) |
| Bangare na | Al'umma da Mulki |
| Karatun ta |
jurisprudence (en) da legal science (en) |
| External data available at URL (en) | http://data.europa.eu/euodp/en/data/group/eurovoc_domain_100145 |
| Hashtag (en) | law |
| Has characteristic (en) |
type of law (en) |
| Gudanarwan | mai shari'a, Lauya da masana |
| WordLift URL (en) | http://data.thenextweb.com/tnw/entity/law |
| Stack Exchange site URL (en) | https://law.stackexchange.com |
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Doka wani tsari ne na ka'idodin wadanda aka kirkira kuma cibiyoyin zamantakewa muhalli ko na gwamnati ke aiwatar da su don daidaita dabi'a, tare da ainihin ma'anarta al'amarin muhawara mai tsawo.[2] [3] An siffantata daban-daban a matsayin kimiyya kuma azaman fasahar adalci.[4] kungiya ta majalisa za ta iya yin dokokin da aka tilasta wa jihohi ko kuma ta hanyar majalisa guda daya, wanda zai haifar da dokoki; ta hanyar zartarwa ta hanyar dokoki da ka'idoji; ko alkali sun kafa ta ta hanyar abin da ya gabata, yawanci a cikin hukunce-hukuncen shari'a.[5] Mutane masu zaman kansu na iya kirkirar kwangiloli masu daure bisa doka, gami da yarjejeniyoyin sasantawa wadanda ke ɗaukar wasu hanyoyin warware takaddama zuwa daidaitattun karar kotu. Kirkirar dokoki da kansu na iya yin tasiri ta hanyar tsarin mulki, a rubuce ko tacit, da Hakkokin da ke cikin su. Dokar ta tsara siyasa, tattalin arziki, tarihi da zamantakewa ta hanyoyi daban-daban kuma tana aiki a matsayin mai shiga tsakani na dangantaka tsakanin mutane.
Tsarin shari'a ya bambanta tsakanin hukunce-hukunce, tare da nazarin bambance-bambancen su a cikin ka'idar kwatanci. A cikin hukunce-hukuncen dokar farar hula, majalisa ko wata ƙungiya ta tsakiya ta tsara kuma ta ƙarfafa doka. A cikin tsarin shari'a na gama gari, alkalai na iya yin doka ta shari'a ta hanyar da ta gabata, ko da yake a wani lokaci babbar kotu ko majalisa na iya soke wannan. A tarihi, dokar addini ta yi tasiri ga al'amuran duniya kuma, tun daga karni na 21, har yanzu ana amfani da su a wasu al'ummomin addini. Ana amfani da tsarin shari'a bisa ka'idojin Musulunci a matsayin tsarin shari'a na farko a kasashe da dama, ciki har da Iran da Saudi Arabiya.
Ana iya raba iyakokin doka zuwa yankuna biyu. Dokokin jama'a sun shafi gwamnati da al'umma, gami da dokar tsarin mulki, dokar gudanarwa, da dokar laifuka. Doka mai zaman kanta tana magance rikice-rikice na shari'a tsakanin daidaikun mutane da/ko kungiyoyi a fannoni kamar kwangiloli, kadarori, azabtarwa/lalata da dokar kasuwanci. Wannan bambance-bambancen ya fi karfi a cikin kasashen dokokin farar hula, musamman wadanda ke da tsarin kotunan gudanarwa daban; akasin haka, rarrabuwar ka'idojin jama'a da masu zaman kansu ba su da fadi sosai a cikin hukunce-hukuncen shari'a.
Dokar ta ba da tushen binciken masana game da tarihin shari'a, falsafar, nazarin tattalin arziki da ilimin zamantakewa. Har ila yau kuma, doka ta gabatar da batutuwa masu mahimmanci da sarkakkiya game da daidaito, adalci, da adalci.
Falsafar doka
[gyara sashe | gyara masomin]Falsafar doka an fi saninta da fikihu. Fikihu na al'ada yana tambaya "me ya kamata doka ta kasance?", yayin da fikihun nazari ke tambaya "menene shari'a?"
Fikihun nazari
[gyara sashe | gyara masomin]An yi kokari da yawa don samar da "ma'anar doka mai karbuwa a duniya". A 1972, Baron Hampstead ya ba da shawarar cewa ba za a iya samar da irin wannan ma'anar ba. [6] McCoubrey da White sun ce tambayar "menene doka?" ba shi da amsa mai sauƙi. Glanville Williams ya ce ma’anar kalmar “doka” ta dogara ne da mahallin da aka yi amfani da kalmar. Ya ce, alal misali, "dokar al'ada ta farko" da" dokar birni" sun kasance mahallin da kalmar "doka" tana da ma'anoni daban-daban guda biyu da ba za a iya daidaita su ba. [7] Thurman Arnold ya ce a fili yake cewa ba zai yiwu a ayyana kalmar “doka” ba, haka kuma a fili yake cewa gwagwarmayar ayyana wannan kalma bai kamata a taba watsi da ita ba. [8] Yana yiwuwa a yi la'akari da cewa ba a buƙatar ma'anar kalmar "doka" (misali "bari mu manta game da gaba daya kuma mu gangara zuwa cases"). [9]
Wata ma'anar ita ce doka tsari ne na dokoki da jagororin da ake aiwatar da su ta hanyar cibiyoyin zamantakewa don gudanar da halaye. [10] A cikin Ma'anar Shari'a, HLA Hart yayi jayayya cewa doka shine "tsarin dokoki"; [11] John Austin ya ce doka ita ce "umarnin wani sarki, wanda ke goyon bayan barazanar takunkumi"; Ronald Dworkin ya kwatanta doka a matsayin "ma'anar fassara" don cimma adalci a cikin rubutunsa mai suna Daular Doka; [12] kuma Joseph Raz ya ce doka ita ce "iko" don sasanta muradun mutane. Oliver Wendell Holmes ya ce, "Annabce-annabce na abin da kotuna za su yi a zahiri, kuma babu wani abin da ya fi girman kai, shine abin da nake nufi da doka." [13] A cikin Yarjejeniyar Doka, Thomas Aquinas ya bayar da hujjar cewa doka tsari ne na hankali na abubuwan da suka shafi amfanin gama gari wanda duk wanda aka dora wa alhakin kula da al'umma ke yadawa. [14] Wannan ma'anar tana da abubuwa masu kyau da na halitta.
Manazarta
[gyara sashe | gyara masomin]- ↑ Luban, Law's Blindfold, 23.
- ↑ Robertson, Crimes against humanity, 90.
- ↑ Willis, Hugh Evander (January 1926). "A Definition of Law". Virginia Law Review. 12 (3): 203–214. doi:10.2307/1065717. JSTOR 1065717. Archived from the original on 12 February 2020. Retrieved 3 January 2020.
- ↑ Akers, Ronald L. (Fall 1965). "Toward a Comparative Definition of Law". Journal of Criminal Law and Criminology. 56 (3): 301–306. doi:10.2307/1141239. JSTOR 1141239. Archived from the original on 19 July 2018. Retrieved 3 January 2020.
- ↑ Berger, Adolf (1953). Encyclopedic Dictionary of Roman Law. American Philosophical Society. p. 525. ISBN 978-0-87169-432-4. Roman ars boni et aequi.
- ↑ Dennis Lloyd, Baron Lloyd of Hampstead. Introduction to Jurisprudence. Third Edition. Stevens & Sons. London. 1972. Second Impression. 1975. p. 39.
- ↑ Williams, Glanville. International Law and the Controversy Concerning the Meaning of the Word "Law". Revised version published in Laslett (Editor), Philosophy, Politics and Society (1956) p. 134 et seq. The original was published in (1945) 22 BYBIL 146.
- ↑ Arnold, Thurman. The Symbols of Government. 1935. p. 36.
- ↑ Baron Lloyd of Hampstead. Introduction to Jurisprudence. Third Edition. Stevens & Sons. London. 1972. Second Impression. 1975.
- ↑ Robertson, Crimes against humanity, 90.
- ↑ Campbell, The Contribution of Legal Studies, 184
- ↑ Dworkin, Law's Empire, 410
- ↑ Holmes, Oliver Wendell. "The Path of Law" (1897) 10 Harvard Law Review 457 at 461.
- ↑ Aquinas, St Thomas. Summa Theologica. 1a2ae, 90.4. Translated by J G Dawson. Ed d'Entreves. (Basil Blackwell). Latin: "nihil est aliud qau edam rationis ordinatio ad bonum commune, ab eo qi curam communitatis habet, promulgata".