Fiqh IndonesiaFiqh Indonesia (Indonesian fiqh)
Digagas sejak 1940-an; dirumuskan lebih tegas pada 1961Proposed from the 1940s; articulated more fully in 1961
Fiqh Indonesia adalah gagasan pembaruan hukum Islam yang dipelopori Tgk. Muhammad Hasbi Ash-Shiddieqy, yakni fikih yang ditetapkan sesuai kepribadian dan karakter bangsa Indonesia. Gagasan ini bertumpu pada pembedaan syariat dan fikih, sejarah pembentukan hukum, perbandingan mazhab, dan analisis sosial-budaya. Tujuannya membangun hukum Islam berciri Indonesia, termasuk menjadikan adat sebagai salah satu sumber hukum, tanpa menghadirkan syariat baru. Bersama Hazairin, Hasbi dipandang sebagai peletak dasar fikih keindonesiaan.
Fiqh Indonesia is a project of Islamic legal reform pioneered by Tgk. Muhammad Hasbi Ash-Shiddieqy: fiqh determined in accordance with the personality and character of the Indonesian nation. It rests on the distinction between sharia and fiqh, the history of legal formation, comparative jurisprudence and socio-cultural analysis. Its aim is an Islamic law with an Indonesian character, including adat as one of its sources, without creating a new sharia. Together with Hazairin, Hasbi is regarded as a founder of Indonesian-oriented fiqh.
Hasbi mengajukan empat landasan. Pertama, pembedaan tegas antara syariat dan fikih untuk menjelaskan cakupan Fiqh Indonesia. Kedua, pemahaman sejarah pembentukan hukum (tarikh al-tasyri‘) untuk menunjukkan keabsahan fikih lokal atau kawasan. Ketiga, studi komprehensif perbandingan fikih (dirasat al-muqaranah al-fiqhiyyah). Keempat, analisis sosial dan budaya atas beragam tantangan hukum Islam di Indonesia. Karena syariat tetap, sedangkan fikih berubah menurut tempat dan masa, fikih bersifat lokal; menurut Hasbi, keragaman mazhab sendiri lahir dari perbedaan tempat, adat istiadat, dan jiwa mujtahid.
Cita-citanya, sebagaimana dirumuskan para pengkaji, adalah membangun hukum Islam berciri khas Indonesia dengan membebaskan budaya Indonesia dari budaya Arab dan menjadikan adat Indonesia salah satu sumber hukum Islam. Mukti Ali, mantan Menteri Agama, menyebut Hasbi pembaru pemikiran fikih Indonesia abad ke-20 yang menempuh jalan pengefektifan ijtihad. Dibandingkan Fiqh Malaysia yang menekankan usul fikih, Fiqh Indonesia lebih menonjolkan perbandingan mazhab (muqaranah al-madzahib), tradisi yang hingga kini hidup dalam program studi Perbandingan Mazhab di UIN dan IAIN.
Gagasan ini lahir dari seorang pemikir Aceh, wilayah yang melahirkan kitab fikih pertama Nusantara karya Nuruddin ar-Raniri, namun justru kurang diterima ulama tradisional di Aceh dan lebih bergaung di tingkat nasional. Gagasan ini juga belum tersistematisasi; hingga 1948 sosialisasinya tidak mendapat sambutan hangat. Dalam perkembangan selanjutnya, ia berkerabat dengan gagasan mazhab nasional Hazairin, fikih sosial Kiai Ali Yafie, dan Fiqh Lintas Agama yang diterbitkan Yayasan Paramadina.
Hasbi proposed four foundations. First, a clear distinction between sharia and fiqh to define the scope of Fiqh Indonesia. Second, an understanding of the history of legal formation (tarikh al-tashri‘) to demonstrate the validity of local or regional fiqh. Third, comprehensive study of comparative jurisprudence (dirasat al-muqarana al-fiqhiyya). Fourth, social and cultural analysis of the varied challenges facing Islamic law in Indonesia. Since sharia is fixed while fiqh changes with time and place, fiqh is inherently local; for Hasbi, the diversity of the schools itself arose from differences of place, custom and the mujtahid's own temperament.
Its aspiration, as scholars have summarised it, was to build an Islamic law with a distinctively Indonesian character by freeing Indonesian culture from Arab culture and making Indonesian adat one of the sources of Islamic law. Mukti Ali, a former Minister of Religious Affairs, called Hasbi a twentieth-century renewer of Indonesian fiqh who worked by making ijtihad effective. Compared with Fiqh Malaysia's emphasis on legal theory (usul al-fiqh), Fiqh Indonesia gives prominence to comparative jurisprudence (muqarana al-madhahib), a tradition still alive in the Comparative Schools of Law programmes at Indonesia's state Islamic universities.
The idea came from an Acehnese thinker, from the region that produced the archipelago's first fiqh book by Nuruddin al-Raniri, yet it was received coolly by traditional ulama in Aceh and resonated more at the national level. It also remained unsystematised; by 1948 efforts to promote it had met with little enthusiasm. In later developments it is kin to Hazairin's national madhhab, Kiai Ali Yafie's social fiqh and the ‘Inter-religious Fiqh’ published by the Paramadina Foundation.
Gagasan kunciKey ideas
Syariat tetap, fikih berubahSharia fixed, fiqh changing
Pembedaan ini membuka ruang bagi fikih yang berakar pada konteks lokal.This distinction opens space for fiqh rooted in local context.
Adat sebagai sumber hukumAdat as a source of law
Kebiasaan Indonesia diakui sebagai bahan pembentukan hukum Islam.Indonesian custom is recognised as material for forming Islamic law.
Perbandingan mazhabComparative jurisprudence
Metode utama Fiqh Indonesia adalah membandingkan pendapat mazhab, bukan bertaklid pada satu mazhab.Fiqh Indonesia's main method is comparing schools rather than following one alone.
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
Bagaimana fikih dapat berakar pada budaya lokal tanpa kehilangan kesinambungan dengan tradisi hukum Islam universal?How can fiqh be rooted in local culture without losing continuity with the universal tradition of Islamic law?
Kutip entri ini:Cite this entry: “Fiqh Indonesia”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/fiqh-indonesia/