REAKTUALISASI DAN KONTEKSTUALISASI PEMAHAMAN HUKUM ISLAM DI ERA INDUSTRI 4.0

Akhmad Rudi Maswanto
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Abstract

Abstract : Islam indeed teaches truth and values that are eternal and universal. However, the implementation and elaboration have the capacity to accommodate and accommodate the various interests of the people who continue to develop in accordance with the pace of civilization. Contextualization of Islamic teachings is actually not a new problem in the history of Islamic legal thought. The Companions of the Prophet especially Umar Ibn Al-Khaththab gave a concrete example of the need to understand the teachings of Islam in a contextual and essential way. Likewise, the difference of opinion among the mujtahid imams is a picture that the times, situations and conditions contributed a lot in determining various provisions of Islamic law. Even with the asbab al-nuzul theory, Nashik-mansukh and asbab al-wurud means al-Qur'an and hadith itself have considered a state of society in which the teachings will be enforced. Muslims (mujtahids) must not be confined by the literal textual provisions and understanding of the text. Contextual or even situational approach by prioritizing the essence and spirit of the soul of the Qur'an and hadith and based on the belief that the literal-textual provisions have flexibility and flexibility, then Islamic law will always be able to answer various problems that arise. In Islamic law there are 2 characteristics that have two key terms, namely: Sharia and Jurisprudence. Sharia consists of the revelations of Allah and the Sunnah of the Prophet Muhammad and fiqh is the understanding of the results of human understanding from the source of shari'ah. Shar'ah is "al-Nushush al-muqaddasah" (the same Islamic teachings as long as it is not interfered with by human reasoning power) in the Qur'an and al-Sunnah Muthathanah. The fiqh is understanding or what is understood from 'al-nushush al-muqaddasah'. Sharia is stable (tsabat), while fiqh is dynamic (tathawwur). Keywords : Reactualization, Contextualization, Islamic Law
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在工业化时代对伊斯兰法律的反化和上下文理解
摘要:伊斯兰教确实教导了永恒和普遍的真理和价值观。但是,执行和制定有能力容纳和照顾人民的各种利益,继续按照文明的步伐发展。伊斯兰教义的语境化实际上并不是伊斯兰法律思想史上的一个新问题。先知的同伴们,尤其是欧麦尔·伊本·哈特哈布,举了一个具体的例子,说明需要从上下文和本质的角度来理解伊斯兰教的教义。同样,圣战者伊玛目之间的意见分歧表明,时代、形势和条件在确定伊斯兰法律的各种规定方面起了很大作用。即使有asbab al-nuzul理论,Nashik-mansukh和asbab al-wurud的意思是《古兰经》和圣训本身也被认为是一种社会状态,在这种状态下,教义将得到执行。穆斯林(圣战者)不应该被字面文本的规定和对文本的理解所限制。情境性甚至情境性的方法,通过优先考虑古兰经和圣训的本质和灵魂,并基于字面文本条款具有灵活性和灵活性的信念,那么伊斯兰法律将始终能够回答出现的各种问题。在伊斯兰教法中有两个特征,有两个关键术语,即:Sharia和Jurisprudence。伊斯兰教法由安拉的启示和先知穆罕默德的圣训组成,而菲qh是对人类理解的结果的理解,来自伊斯兰教法的来源。sharah是《古兰经》和《圣训》中的“al-Nushush al-muqaddasah”(只要它不受人类推理能力的干扰,就是相同的伊斯兰教义)。fiqh是理解或从'al-nushush al-muqaddasah'中理解的东西。伊斯兰教法是稳定的(tsabat),而伊斯兰教是动态的(tathawwur)。关键词:再现实化,语境化,伊斯兰教法
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