Showing posts with label Artikel Atropologi. Show all posts
Showing posts with label Artikel Atropologi. Show all posts
Wednesday, July 8, 2009
Ushul fiqh is the science which is very important in the Islamic law of adaptive and responsive to contemporary problems, because it is the knowledge that contains the collection of methods, foundations, approaches, and theories used in understanding the teachings of Islam. This makes it occupies a central position in Islamic studies, so often referred to as the queen of Islamic sciences.
Substantially and the theoretical, ushul fiqh have since the fiqh, fiqh as appears impossible without the resources and methods of use. This means that the embryo of (embryo) ushul fiqh have much time before the priest madzhab. However, ushul fiqh as a science of the coherent and systematic, in general, recognized the new show at the priest madzhab, especially al-Syafi'i with his al-tract. Joseph Schacht has shown that "success" of al-Syafi'i in developing the law, not only came from al-Qur'an taken for granted, but it also comes on the Sunna of the Prophet.
Findings Joseph Schacht, who gave high appreciation to the al-Syafi'i as the founder of the theory of law that are useful during the mid-period and modern, have to deliver the Islamisis simply believe that al-Syafi'i is father of the founder of Muslim Jurisprudence and legal theory Islam, which is called fiqh ushul. Treatise al-Kitab al-Syafi'i paper is considered as a model, both for lawyers and experts who write about theology ushul fiqh. Although the theory of law has been developed and modified in the period after, it still recognized as the achievements of al-Syafi'i. Even a diktum says that "al-fiqh Syafi'i ushul is as Aristoteles logic is" still valid to this day.
This is, by Wael B. Hallaq, who became part of the Muslims during this. There is not enough evidence for the existence of al-fiqh ushul Syafi'i standard methodology flow of Sunni law.
In fact, there is no reason to test the 9th century, the chronological, as the era dominated by the influence of al-Syafi'iyyah really excited to keep the integrity of the teachings of al-Syafi'i. Indeed there is some thought that the law is different from the mainstream, such as Zhahiriyah, one by one, but thought it lost from the surface and then become very marginal. Thus, the continuity between theory and al-Syafi'i ushul fiqih classic looks very natural growing, particularly in the case related to the perception of al-Syafi'i, not only as a "master architect" Islamic law, but also as a legal expert has brought legal thought "liberal" in the 8th century on the subject under revelation.
Assumption of continuity ushul fiqih and the al-Syafi'i meniscayakan that this is the need for more in-depth study of the sources of history. In fact, historical evidence on the early and mid-period does not only differ with this assumption, but it looks contrary. At this ranah, Hallaq any posts that prove we do not have a strong reason to believe that there is continuity, that the contribution of al-al-tract Syafi'i and legal theory in the century-9 is very small, and that the image of al-Syafi 'i as the founder of Creative ushul fiqih is later.
Substantially and the theoretical, ushul fiqh have since the fiqh, fiqh as appears impossible without the resources and methods of use. This means that the embryo of (embryo) ushul fiqh have much time before the priest madzhab. However, ushul fiqh as a science of the coherent and systematic, in general, recognized the new show at the priest madzhab, especially al-Syafi'i with his al-tract. Joseph Schacht has shown that "success" of al-Syafi'i in developing the law, not only came from al-Qur'an taken for granted, but it also comes on the Sunna of the Prophet.
Findings Joseph Schacht, who gave high appreciation to the al-Syafi'i as the founder of the theory of law that are useful during the mid-period and modern, have to deliver the Islamisis simply believe that al-Syafi'i is father of the founder of Muslim Jurisprudence and legal theory Islam, which is called fiqh ushul. Treatise al-Kitab al-Syafi'i paper is considered as a model, both for lawyers and experts who write about theology ushul fiqh. Although the theory of law has been developed and modified in the period after, it still recognized as the achievements of al-Syafi'i. Even a diktum says that "al-fiqh Syafi'i ushul is as Aristoteles logic is" still valid to this day.
This is, by Wael B. Hallaq, who became part of the Muslims during this. There is not enough evidence for the existence of al-fiqh ushul Syafi'i standard methodology flow of Sunni law.
In fact, there is no reason to test the 9th century, the chronological, as the era dominated by the influence of al-Syafi'iyyah really excited to keep the integrity of the teachings of al-Syafi'i. Indeed there is some thought that the law is different from the mainstream, such as Zhahiriyah, one by one, but thought it lost from the surface and then become very marginal. Thus, the continuity between theory and al-Syafi'i ushul fiqih classic looks very natural growing, particularly in the case related to the perception of al-Syafi'i, not only as a "master architect" Islamic law, but also as a legal expert has brought legal thought "liberal" in the 8th century on the subject under revelation.
Assumption of continuity ushul fiqih and the al-Syafi'i meniscayakan that this is the need for more in-depth study of the sources of history. In fact, historical evidence on the early and mid-period does not only differ with this assumption, but it looks contrary. At this ranah, Hallaq any posts that prove we do not have a strong reason to believe that there is continuity, that the contribution of al-al-tract Syafi'i and legal theory in the century-9 is very small, and that the image of al-Syafi 'i as the founder of Creative ushul fiqih is later.
Now there is this tendency to view Islam as a whole with the show features local Islam. Kajin such Marshal Hodgson tried to combine the perjalan struggle with the Islamic culture and civilization of a local show satisfactory results.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
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