印度尼西亚的集体进步许可方法作为人道主义预测媒介

Mukhammad Nur Hadi
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引用次数: 2

摘要

本研究拍摄了两个组织Rumah KitaB Bersama (Rumah KitaB)和印度尼西亚妇女乌里玛大会(KUPI)的伊智哈德方法。审查的两点是伊吉提哈德方法的框架和它能在多大程度上倡导妇女和儿童的权利。本研究是一项运用概念和哲学方法的规范性研究。Rumah KitaB和KUPI都有一个基本的ushuliyyah方法,但在构建伊智提哈德的范式和框架方面有所不同。书之家使maqashid al-Islam成为文本与语境对话的媒介。当与maqashid al-Islam联系在一起时,文本应该以批判范式阅读,而上下文则以精神范式阅读。其次,要用对齐的框架来解读文本与语境的关系。同时,KUPI将ushuliyyah和fiqhiyyah的规则作为与maqashid ash-sharia和伊斯兰普世价值(如人性、正义、平等、互联、善良、利益、民族性和普遍性)相结合的方法来阐述。使用的主要方法是mubadalah, makruf和最终正义。本文发现,伊吉哈德框架都对加强妇女权利作出了重大贡献。这证明,两者都在印度尼西亚创造了一种进步的、反应迅速的、包容的集体伊智哈德方法的新潮流,而不必放弃经典文本。事实上,他们反对印尼已建立的集体圣战框架,但往往对边缘问题反应较少。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Metode Ijtihad Kolektif Progresif di Indonesia Sebagai Media Proyeksi Nalar Kemanusiaan
This study photographed  the ijtihad method of two organizations Rumah KitaB  Bersama (Rumah KitaB) and the Indonesian Women Ulema Congress (KUPI). The two points examined are the framework of the ijtihad method and the extent to which it can advocate for the rights of women and children. This study is a normative study by utilizing conceptual and philosophical approaches. Rumah KitaB and KUPI have a basic ushuliyyah approach, but differ in the construction of the paradigm and framework of ijtihad. The House of Book makes maqashid al-Islam a medium of dialogue between text and context. When linked to maqashid al-Islam, the text should be read with a critical paradigm while context with a spiritual paradigm. Then, the relationship of text and context should be read with a framework of alignments. Meanwhile, KUPI makes the rules of ushuliyyah   and fiqhiyyah  as methods elaborated with maqashid ash-sharia  and Islamic universal values, such as humanity, justice, equality, interconnectedness, kindness, benefit, nationality, and universality. The main approaches used are mubadalah, makruf, and ultimate justice. This article  finds that the ijtihad framework both contribute significantly to the strengthening of women's rights. It proves that both have created a new current of progressive, responsive, and inclusive collective ijtihad methods in Indonesia without having to abandon the classical texts. In fact, they have fought against Indonesia's established collective ijtihad framework but tend to be less responsive to marginal issues.
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