Tgk. Muhammad Hasbi Ash-Shiddieqy
Pemikir abad ke-20; Dekan Fakultas Syariah IAIN pada 196020th-century thinker; Dean of the IAIN Sharia Faculty in 1960
Hasbi Ash-Shiddieqy adalah pemikir hukum Islam asal Aceh yang menggagas Fiqh Indonesia sejak sekitar 1940-an. Ia dipandang sebagai pembaru fikih Indonesia abad ke-20 yang mendorong pengefektifan ijtihad dan kajian perbandingan mazhab. Pada 1960 ia menjadi Dekan Fakultas Syariah di lingkungan IAIN. Gagasannya lebih diterima di tingkat nasional ketimbang di kalangan ulama tradisional Aceh.
Hasbi Ash-Shiddieqy was an Acehnese thinker on Islamic law who proposed Fiqh Indonesia from around the 1940s. He is regarded as a twentieth-century renewer of Indonesian fiqh who championed effective ijtihad and comparative jurisprudence. In 1960 he became Dean of a Sharia Faculty within the IAIN system. His ideas found wider acceptance nationally than among Aceh's traditional ulama.
Hasbi mendefinisikan Fiqh Indonesia sebagai fikih yang ditetapkan berdasarkan kepribadian dan karakter bangsa Indonesia. Bagi Mukti Ali, ia adalah pembaru pemikiran Islam Indonesia abad ke-20 di bidang fikih, yang ingin memperbarui Islam di Indonesia dengan menciptakan fikih yang sesuai dengan tabiat dan watak bangsanya melalui ijtihad. Gagasannya banyak dikaji oleh peneliti Islam di Barat; R. Michael Feener mencatat bahwa Hasbi memperluas secara signifikan khazanah teks yang menjadi rujukan keilmuan Muslim Indonesia sebelumnya.
Kiprah kelembagaannya penting bagi penyebaran gagasan ini. Hasbi terlibat dalam pengembangan hukum Islam di IAIN, terutama ketika menjabat Dekan Fakultas Syariah pada 1960, dan tradisi perbandingan mazhab yang ia tekankan masih tampak dalam program studi Perbandingan Mazhab di UIN dan IAIN. Pendekatan perbandingan mazhab dan ijtihadnya diduga kuat mendapat inspirasi dari ulama Mesir, Mahmud Syaltut.
Posisi Hasbi menarik dalam lanskap Aceh. Ia berasal dari wilayah yang melahirkan kitab fikih pertama di Nusantara, karya Nuruddin ar-Raniri, yang oleh Azyumardi Azra dipandang sebagai pembaru Islam abad ke-17. Namun di Aceh sendiri, Hasbi kurang diterima ulama tradisional, dan tawarannya lebih bergaung di tingkat nasional. Gagasannya juga belum tersistematisasi; hingga 1948 sosialisasinya tidak mendapat sambutan hangat. Bersama Hazairin, ia kini dipandang sebagai peletak dasar fikih keindonesiaan.
Hasbi wafat di Jawa dan dipandang sebagai salah satu ‘pembawa obor’ ilmu dari Aceh; gagasan Fiqh Indonesia disebut menjadi dasar pembaruan hukum Islam di Indonesia dan mulai diadopsi di Malaysia, meski di Aceh sendiri pemikirannya banyak ditentang ulama tradisional.
Hasbi (1904–1975) disebut bersama Abu Bakar Aceh, Amelz, dan Ali Hasjmy sebagai sarjana lokal yang, tanpa pendidikan luar negeri, berada di garda depan keilmuan Indonesia; kalibernya dijadikan ukuran bagi generasi pemikir Aceh kini.
Hasbi tidak pernah menempuh pendidikan di luar negeri, tetapi perannya dinilai setara dengan para pembaru Islam di luar negeri. Karyanya mencakup hukum Islam, hadis, dan studi al-Qur’an, dicetak ulang, dan tradisi menulisnya diteruskan oleh putranya, Nourouzzaman Ash-Shiddieqy.
Hasbi defined Fiqh Indonesia as fiqh determined by the personality and character of the Indonesian nation. For Mukti Ali he was a twentieth-century renewer of Indonesian Islamic thought in the field of fiqh, who sought to reform Islam in Indonesia by creating a fiqh suited to the nation's temperament through ijtihad. His ideas have been widely studied by Western scholars of Islam; R. Michael Feener notes that Hasbi greatly expanded the canon of texts informing earlier Indonesian Muslim scholarship.
His institutional role was important for spreading these ideas. Hasbi was involved in developing Islamic law within the IAIN system, notably as Dean of a Sharia Faculty in 1960, and the comparative jurisprudence he emphasised survives in the Comparative Schools of Law programmes at Indonesia's state Islamic universities. His comparative and ijtihad-oriented approach is strongly thought to have been inspired by the Egyptian scholar Mahmud Shaltut.
Hasbi's position within Aceh is intriguing. He came from the region that produced the archipelago's first fiqh book, by Nuruddin al-Raniri, whom Azyumardi Azra regards as a seventeenth-century reformer. Yet in Aceh itself Hasbi was received coolly by traditional ulama, and his proposals resonated more nationally. His ideas also remained unsystematised; by 1948 efforts to promote them had met with little enthusiasm. Together with Hazairin he is now regarded as a founder of Indonesian-oriented fiqh.
Hasbi died in Java and is seen as one of Aceh's ‘torch-bearers’ of learning; his idea of an Indonesian fiqh is said to underpin Islamic legal reform in Indonesia and to have begun to be adopted in Malaysia, though in Aceh itself traditional ulama widely opposed his views.
Hasbi (1904–1975) is named with Abu Bakar Aceh, Amelz and Ali Hasjmy as local scholars who, without foreign education, stood at the forefront of Indonesian scholarship; his calibre is held up as a benchmark for today's Acehnese writers.
Hasbi never studied abroad, yet his role is judged equal to that of foreign Muslim reformers. His works span Islamic law, hadith and Qur'anic studies, have been reprinted, and his writing tradition was continued by his son, Nourouzzaman Ash-Shiddieqy.
Gagasan kunciKey ideas
Ijtihad sebagai jalan pembaruanIjtihad as the path to renewal
Pembaruan fikih dicapai dengan menghidupkan kembali ijtihad yang kontekstual.Fiqh is renewed by reviving contextual ijtihad.
Nabi di negeri sendiriA prophet without honour at home
Pemikir Aceh ini lebih diterima secara nasional daripada di daerah asalnya.This Acehnese thinker was better received nationally than in his home region.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Mengapa pembaru pemikiran sering lebih diterima di pusat nasional daripada di komunitas asalnya sendiri?Why are reformist thinkers often better received at the national centre than in their own home communities?
Kutip entri ini:Cite this entry: “Tgk. Muhammad Hasbi Ash-Shiddieqy”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/hasbi-ash-shiddieqy/