Muhammad Arsyad Al-Banjari who lived from 1710 to 1812 in Borneo, Indonesia, applied a model of integrating uses of the Banjarese tradition into Islamic Jurisprudence based on a dialectical constitution of qiyās, the legal argumentation theory for parallel reasoning and analogy, he learned from the Shāfi‘ī-school of jurisprudence (uṣūl al-fiqh). Our paper focuses in the model of integration proposed and practiced by Al-Banjari, a rational debate grounded on a dynamic view on legal systems. We will illustrate the method with the help of two different kinds of qiyās deployed by Al-Banjari in order to argue for the rejection of some traditional Banjarese offering-rituals for avoiding disease or calamities (manyanggar and mambuang pasilih), and for the acceptance of the use of consuming the traditional drink called lahang made of the juice of sugar-palm. As our dialogical reconstruction shows, the development of the debates, particularly the first one, is quite sophisticated, with a Banjarese opponent that does not surrender easily to the rejection of his use of those rituals.

中文翻译：

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Arsyad Al-Banjari 将印度尼西亚传统用途纳入伊斯兰法律的辩证模型

Muhammad Arsyad Al-Banjari 于 1710 年至 1812 年居住在印度尼西亚的婆罗洲，基于 qiyās 的辩证法，将 Banjarese 传统的使用整合到伊斯兰法学中，这是一种平行推理和类比的法律论证理论，他从沙菲伊法学派 (uṣūl al-fiqh)。我们的论文侧重于 Al-Banjari 提出和实践的整合模型，这是一种基于动态法律体系观点的理性辩论。我们将借助 Al-Banjari 部署的两种不同的 qiyās 来说明该方法，以论证拒绝一些传统的 Banjarese 祭祀仪式，以避免疾病或灾难（manyanggar 和 mambuang pasilih），并接受使用由糖棕榈汁制成的名为lahang的传统饮料。正如我们的对话重建所显示的那样，辩论的发展，尤其是第一场辩论，是相当复杂的，班加尔的对手不会轻易屈服于拒绝使用这些仪式。