Inovasi Metodologis dalam Konstelasi Hukum Islam: Dialog Kritis atas Pemikiran Kontemporer Muhammad Shahrur (original) (raw)

Menerapkan Hukum Islam Yang Inovatif Dengan Metode Sadd Al Dzari’Ah

Qistie, 2010

Penerapan hukum dalam teori hukum Islam sangat ditentukan oleh 'ilat sebagai ratio legis dengan tetap mengacu pada tujuan syara' (maqosid al syari'ah) serta nilai-nilai mafsadat dan maslahat. Pertumbuhan dan perkembangan dinamika sosial masyarakat terus bergerak sehingga mempengaruhi sistem tata hukum yang ada di dalamnya. Oleh karena itu hukum dituntut untuk selalu mengikuti perkembangan dinamika sosial masyarakat. Metode sadd al dzari'ah merupakan tawaran yang cukup fleksibel untuk menghadapi perubahan sosial masyarakat, mengingat unsur maslahat dan mafsadat serta tujuan syariat menjadi pilar utama dalam metode istinbath ahkam dalam hukum Islam. Dengan menggunakan metode sadd al dzari`ah diharapkan hukum Islam akan selalu mendudukkan persoalan hukum secara proporsional serta mengedepankan kemanfaatan dan kemaslahatan hukum bagi masyarakat. Hukum Islam akan lebih produktif, aplikatif dan selalu inovatif.

Hukum Islam & Hukum Barat Diskursus Pemikiran Dari Klasik Hingga Kontemporer

Peradaban Journal of Law and Society

Hukum Islam dan hukum Barat adalah dua sistem hukum yang memiliki landasan dan falsafah yang berbeda. Namun, di berbagai negara kedua sistem hukum ini bertemu dan berinteraksi dalam pola yang unik dan beragam. Keduanya menjadi sistem hukum yang memiliki pengaruh luas di dunia. Buku ini secara umum menguraikan perbedaan mendasar antara hukum Islam dan hukum Barat serta perkembangannya hingga era kontemporer. Dari aspek paradigma, Hukum Barat cenderung menggunakan paradigma antroposentris. Perumusan hukum lebih banyak ditentukan oleh kondisi sosial, politik, ekonomi, dan budaya serta mengabaikan aspek esoteris yang transenden. Di sisi lain, hukum Islam justru berangkat dari paradigma esoteris teo-antroposentris yang dominan berakar pada ajaran Islam.

REKONSTRUKSI PEMIKIRAN HUKUM ISLAM MELALUI INTEGRASI METODE KLASIK DENGAN METODE SAINTIFIK MODERN

This article discusses methodological thinking about integration deals between classical methods with modern scientific methods in a project of reconstruction of Islamic legal thought. The idea of this paper is motivated by the need for the development of Islamic thought, especially in Islamic law. Philosophically, the real emergence manhaji-eclectic method as a result of integration between the classical methods and modern scientific methods is possible. Implementation of the integration must meet the main prerequisites: first, making al-maṣlaḥah al-'āmmah (public decency) or maqāṣid al-sharī'ah as a decisive consideration in seeking a legal aid in three main domains, namely ḍarūriyyah (urgent needs) ḥājiyyah (normal needs), and taḥsīniyyah (complementary needs). The second prerequisite, is the emergence of human consciousness that the classical method will not capable to answer the challenges that change dynamically. While the third, is the willingness of people to change to something new and better, as the implementation of al-muḥāfaẓah 'alā al-qadīm al-ṣāliḥ wa al-akhdh bi 'l-jadīd al-aṣlaḥ. [] Artikel ini mendiskusikan tawaran pemikiran tentang integrasi metodologis antara metode klasik dengan metode saintifik modern dalam sebuah proyek rekonstruksi pemikiran hukum Islam. Ide tulisan ini dilatarbelakangi oleh kebutuhan pengembangan pemikiran keislaman khususnya pemikiran dalam hukum Islam. Secara filosofis sesungguhnya munculnya metodologi komprehensif dalam wujudnya sebagai metode manhaji eklektis hasil integrasi antara metode klasik dengan metode saintifik modern sangat memungkinkan. Implementasinya, perkawinan dua metode tersebut harus memenuhi prasyarat utama yaitu: pertama, menjadikan al-maṣlaḥah al-'āmmah (ke-patutan umum) atau maqāṣid al-sharī'ah sebagai pertimbangan penentu dalam meng-gali sebuah hukum pada tiga ranah utamanya, yaitu ḍarūriyyah (kebutuhan mendesak), ḥājiyyah (kebutuhan normal), dan taḥsīniyyah (kebutuhan komplementer. Kedua, adalah munculnya kesadaran manusia akan ketidakcukupan metode klasik untuk menjawab tantangan zaman yang berubah secara dinamis. Ketiga, adalah kemauan manusia untuk berubah menuju sesuatu yang baru yang lebih baik, sebagai implementasi al-muḥāfaẓah 'alā al-qadīm al-ṣāliḥ wa al-akhdh bi 'l-jadīd al-aṣlaḥ.

Problem Metodologis dalam Studi Hukum Islam

Al-Manahij: Jurnal Kajian Hukum Islam, 2007

The effort to apply God’s revelation creates a dispute between the revelation itself and the social context. Usul fiqh as an understanding method which has divine texts as starting points is adjusted to the future and based on God’s revelation by doing ijtihad. Usul fiqh developes significantly in translating those revelation in accordance with society demand,place and condition.

Filsafat Hukum Islam Dan Ilmu-Ilmu Shari>’Ah Metodologis

Al Hikmah: Jurnal Studi Keislaman, 2016

Approachment of philoshophy or ideology in Islamic Law or philoshophy law use by careful with classical and contemporary religious sholars ('ulama>). The word of pholoshophy (falsafah) is not found in sources of Islamic law. Although not found in sources of Islamic law, however the meaning of pholoshophy (falsafah) in Ulama's perspective is similar meaning with h} ikmah. Therefore. For understanding and seek the knowledge of Islamic law, someone must need the methodologies to understand it. Al-Qawa> 'id al-Fiqhiyyah (legal principles) as deductive reason in legal reasoning through us} u> l al-fiqh approach. This paper seeks to answer a problem of how deductive reson using Al-Qawa> 'id al-Fiqhiyyah is regarded as the sourch of Islamic law in the perspective of classical and contemporary religious sholars ('ulama>). Basing mainly on the legal approach , this paper argues that not all ulama> are familiar with, and therefor, employ Al-Qawa> 'id al-Fiqhiyyah in the making of Islmaic legal opinion. Permitting the use of legel principle as reference on the condition should be drived from thr primary source of Islamic law (al-Qur'a> n dan Sunnah), not from the legal thought of jurists.

Pengembangan Hukum Islam Kontemporer: Dari Qawlī Ke Manhajī

Ahkam: Jurnal Hukum Islam, 2019

ABSTRACTQawlī approach to solve legal problems, especially contemporary problems, needs to be strengthened and complemented with a manhaji approach. The existence of ushul al-fiqh which have only become supplementary tools to understand the works of classical fiqh, need to be improved to more applicable. Therefore, ushul al-fiqh ul will have direct relevance to the Muslims lives. This paper attempts to offer ushul al-fiqh manhajī which functions to develop the thought of Contemporary Islamic Law. In this paper ushul al-fiqh manhajī will be parsed, departing from classic ushul al-fiqh, the characteristics of ushul al-fiqh manhajī, the contemporary understanding of Islamic law, and the idea of progressive fiqh to face the growing age. It can be understood that ushul al-fiqh manhajī means ushul al-fiqh following the methodology of ulama thought, not the product of their thought. Following the methodology may result in the same or different product. Thinking methodologically means avoid...

Kontektualisasi al-qur'an Muhammad Shahrur

2011

atas bantuan dan pelayanannya selama penulis menelusuri literatur studi ini. Kepada Prof. Dr. Ahmad Thibraya, M.A selaku rektor STAI Az-Ziyadah yang telah memberikan kemudahan kepada penulis dalam memperoleh beasiswa Dosen Program magister (S-2) yang diselenggarakan Kementerian Agama R.I. Kedua orangtua penulis, Ayahanda Drs. Usman H.Ibrahim dan Ibunda Ma'rifah yang telah melahirkan, membesarkan, mengarahkan dan mendo'akan penulis sehingga akhirnya mampu menyelesaikan studi di

Metode Baru Memahami Alquran Dalam Perspektif Shahrur

2014

Raised in Syria and educated in Moscow, Shahrur's intellectual profile influenced by the Syrian political situation of his era as well as Marxism. Having been studied linguistic and philosophical positivism that can be traced from Bertrand Russell and Alfred Whitehead to Kant, Fichte and Hegel, Shahrur believes that Islamic teachings can be reconciled with modern rational experiences of reality. Proposing the theory of limit he tried to reinterprate Islamic concept of hudud and a better understanding of the sacred book through Hermeneutics.

MAZHAB: KETERKUNGKUNGAN INTELEKTUAL ATAU KERANGKA METODOLOGIS (Dinamika Hukum Islam)

2015

Dynamic of Muslim life on earth is not cracked from the issue of the growing people phenomenon. In the fact, Muslims of the Prophet Muhammad era did not get obstacles in facing the reality of the problems. It happens because Prophet Muhammad’s companions always solve the problem based on Qur’an, hadith, or directly ask the Prophet (though they have different idea) so that the methodological problems to do ijtihad do not occur. However, after the Prophet’s death, the crucial issue of Muslims appears one by one. Ijtihad differs widely in solving the problem of how people get the shari’ah legality. Chronologically, the period after Prophet Muhammad’s death, his companions began to raise different schools of fiqh until the period tabi’in, tabi’in tabi’in and so on. On the other sides, whether the schools of fiqh are interpreted by Muslims as imitation to follow so that there’s no chance for thinking. This is so-called people’s captivity or by the existence of these schools of fiqh Musli...