Kearifan Tempatan dalam Fiqh al-At'imah di Alam Melayu

Muhammad Ammar Harith Idris, Mohd Anuar Bin Ramli, Mohamaddin Abdul Niri
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Abstract

The consumption of halalan tayyiban food is a religious requirement in Islamic law. The advent of Islam which was guided by the revelations (wahy) shaped the features of halal food cultures among local society. The result of interaction between the revelations and the local cultures created a mutual relationship in establishing the halal food culture. The accommodating and adapting processes are seen in the banning of various forms of prohibited food, such as pork, wine, carcasses, blood and such. It is present in the acceptance of local tastes (istitabah al-Malayuwiyyah) in food consumption, as in the exotic foods of local communities such as tapai, pekasam, budu, tempoyak which undergo the process of fermentation; as well as local exotic * Postgraduate Student, Department of Fiqh and Usul, Academy of Islamic Studies, University of Malaya, ammar.harith94@yahoo.com ** Senior Lecturer, Department of Fiqh and Usul, Academy of Islamic Studies, University of Malaya, mohdanuar@um.edu.my *** Senior Lecturer, Department of Fiqh and Usul, Academy of Islamic Studies, University of Malaya, mohammaddin@um.edu.my
在伊斯兰教法中,食用清真塔伊班食品是一项宗教要求。在启示(为什么)的指导下,伊斯兰教的出现在当地社会中形成了清真食品文化的特征。启示与当地文化互动的结果,在清真饮食文化的建立中形成了一种相互关系。从禁止各种形式的违禁食品,如猪肉、酒、尸体、血液等,可以看出适应和适应的过程。它存在于对当地口味的接受(istitabah al-Malayuwiyyah)的食品消费中,如当地社区的异国食物,如经过发酵过程的tapai, pekasam, budu, tempoyak;以及当地的异域风情*马来亚大学伊斯兰研究学院Fiqh和Usul系研究生,ammar.harith94@yahoo.com **马来亚大学伊斯兰研究学院Fiqh和Usul系高级讲师,mohdanuar@um.edu.my ***马来亚大学伊斯兰研究学院Fiqh和Usul系高级讲师,mohammaddin@um.edu.my
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