Munawir Haris
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引用次数: 1

摘要

在以经典法理学建议为基础的经典律法中,它往往被认为是过时的,在处理新问题时没有效力。本文试图对伊斯兰教法和伊斯兰教法之间的实质性澄清进行描述,即哪个是建议领域(伊斯兰教法),哪个是分支领域(伊斯兰教法),然后通过解释学的方法在执行印度尼西亚地方法学中继续进行讨论。古兰经的文本是固定的,真主的律法也不会改变,也不会改变。他一次又一次地从一个社会转到另一个社会,从不退却。因此,变化和变化只是努力调整和应用上帝的规律,以适应社会条件和时代形势。换句话说,伊斯兰教法本质上是调和伊斯兰教法与社会及其时代条件的努力的结果。特别是在印度尼西亚的背景下,伊斯兰教还必须适应印度尼西亚人民的社会文化条件,被称为印度尼西亚伊斯兰法学或努桑塔拉伊斯兰法学
本文章由计算机程序翻译,如有差异,请以英文原文为准。
USUL FIKIH DAN UPAYA REORIENTASI FIKIH INDONESIA
In classical fiqh which is based on the classic Proposal of Jurisprudence, it is often considered outdated and has no effectiveness in dealing with new problems. This paper tries to provide a description of substantive clarification between sharia and fiqh, which is the area of proposal (sharia) and which branch area (fiqh ) Then the discussion continued with its urgency through a hermeneutic approach in carrying out Indonesian local jurisprudence. The Qur'anic texts are fixed, God's laws also do not change and do not change. He never subsided from time to time and from society to other communities. Therefore, changes and changes are only about efforts to adjust and apply the laws of God to the conditions of society and the situation of the times. In other words, fiqh is essentially the result of efforts to harmonize the Shari'a with the conditions of the society and its era. Especially in the Indonesian context, fiqh must also be adapted to the socio-cultural conditions of the Indonesian people known as Indonesian Islamic Jurisprudence or Nusantara Islamic Jurisprudence
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