Shariah is the concrete embodiment in the middle of thecommunity. Even so, the Shari'ah as puts the teachings of Islamgrew in a variety of situations, conditions and aspects of spacetime.The ontological reality of Shari'ah is then gave birth to theepistemology of Islamic law (fiqh) which is basically a remotelyand called the scholars with a social fact enclosing them. Thesehistorical facts show that Islamic law (fiqh) justification of theplurality of the formulation of the law due to the role ofepistemology "langage games" are different. Islam in the middle ofthe progress of all fields as a result of copyright, taste as well asthe work of man now this is demanded in the notice will satisfy thedevelopment of knowledge and technology. The history of thedevelopment of Islamic law have taught us that the transformationof social values, cultural, economic, and even political influencethe occurrence of changes in Islamic law.
The fragility of the economic system of capitalism and socialism makes the Islamic economic system into an alternative economic system and studied in depth by contemporary Islamic economic thinkers. In realizing Islamic economic system must be aligned with the maqasid al-shari'ah (goals sharia). There are four main approaches in the study of Islamic economics namely: a pragmatic approach, recitative, utopian and adaptive. Such an approach always leads to moral values, human brotherhood, social justice, integrating Islamic values and aims for the establishment of al-mashlahah as the core maqashid al-shari'ah can be used as an argument of the legal establishment, especially relating to Islamic economics. Ijtihad in Islam economy by using al-maslahah can be done by meeting certain requirements that do not conflict with al-Qur'an and al-Hadith and not contrary to qiyas. Besides, it does not conflict with a higher benefit, both in how to do it and in a way to preserve from extinction. Economic Ijtihad Islam implemented by analyzing the social and political realities and priorities (fiqh figh realities and priorities) in order to achieve the benefit of society and the state.
International Islamic calendar becomes urgent needs of the people. Various attempts have been made so that the Islamic calendar could apply uniformly on an international scale. The need for this is understandable because it can be a symbol of unity of the people and to bridge the differences in execution time of worship, as well as relatively already successfully applied to the determination of prayer times. Until now the International Islamic Calendar pooling efforts have not come to fruition. The problem is that the Islamic organizations tend to keep using the method and criteria for each and have not agreed to the criteria that serve as a common reference. The problem of determining the initial months of the Islamic Calendar generated a lot of difference in their establishment. The difference in the initial determination of an impact on the outbreak of a sense of community and disrupt fervently Muslims in worship, as different in determining when Ramadan, Shawwal, and Dhul-Hijjah which affects the other months. Worse, these differences also impact on other areas such as the political, economic and sociological. Departing from the above problems, Mohammad Ilyas a Muslim astronomer from Malaysia has been donating his scientific career to study the problem of the International Islamic Calendar. In scientific ijtihad, Mohammad Ilyas introduced the concept of the Lunar Date Line Between Nations (International Lunar Date Line). The line is connected between the regions to obtain uniformity hilal Mohammad Ilyas divides the earth into three zones calendar. Methodological construct of the Islamic calendar offered Mohammad Ilyas can be said can not solve the problem, this needs to be a review of the system associated with the prevailing international calendar by using various multi-disciplinary approach and to not ignore universal continuous dialogue. Keywords: International Islamic calendar, International Date Line, Mohammad Ilyas Pendahuluan Mohammad Ilyas adalah pemerhati dan penggagas Kalender Islam Internasional, dilahirkan di India dan kini menetap di Malaysia sebagai guru besar tamu Universitas Malaysia Perlis. Sebelumnya ia adalah guru besar Sains dan Atmosfer di Universitas Sains Malaysia. Ia juga merupakan salah seorang pendiri dan konsultan ahli berdirinya Pusat Falak Sheikh Tahrir di Pulau Pinang.[1] Mohamad Ilyas banyak memberikan kontribusi dalam bidang pengembangan ilmu falak, khususnya tentang Kalender Islam. Ia menggagas konsep Garis Batas Tanggal Kamariah Antar Bangsa atau sering disebut dengan International Lunar Date Line (ILDL). Menurut Baharuddin Zainal sebagaimana yang dituturkan oleh Susiknan Azhari dalam Ensiklopedi Hisab Rukyat, dari segi astronomi, khususnya yang berkaitan dengan teori visibilitas hilal, Mohammad Ilyas adalah salah satu ilmuwan Muslim yang berada pada tahap yang sama dengan ilmuwan barat seperti McNally (London), Le Roy Dogget (Washington), Bradley E. Schaefer (NASA) dan Biruni.[2] Mohammad Ilyas adalah seorang fisikawan dan ahli atmosfer, ia banyak menulis tentang astronomi Islam. Salah satu karyanya monumental sekaligus menjadi magnum opusnya adalah A Modern Guide to Astronomical Calculation of Islamic Calendar, Times and Qibla [1] Susiknan Azhari, Ensiklopedi Hisab Rukyat, cet. ke-II (Yogyakarta: Pustaka Pelajar, 2008), hal. 147. [2] Ibid. ; International Islamic calendar becomes urgent needs of the people. Various attempts have been made so that the Islamic calendar could apply uniformly on an international scale. The need for this is understandable because it can be a symbol of unity of the people and to bridge the differences in execution time of worship, as well as relatively already successfully applied to the determination of prayer times. Until now the International Islamic Calendar pooling efforts have not come to fruition. The problem is that the Islamic organizations tend to keep using the method and criteria for each and have not agreed to the criteria that serve as a common reference. The problem of determining the initial months of the Islamic Calendar generated a lot of difference in their establishment. The difference in the initial determination of an impact on the outbreak of a sense of community and disrupt fervently Muslims in worship, as different in determining when Ramadan, Shawwal, and Dhul-Hijjah which affects the other months. Worse, these differences also impact on other areas such as the political, economic and sociological. Departing from the above problems, Mohammad Ilyas a Muslim astronomer from Malaysia has been donating his scientific career to study the problem of the International Islamic Calendar. In scientific ijtihad, Mohammad Ilyas introduced the concept of the Lunar Date Line Between Nations (International Lunar Date Line). The line is connected between the regions to obtain uniformity hilal Mohammad Ilyas divides the earth into three zones calendar. Methodological construct of the Islamic calendar offered Mohammad Ilyas can be said can not solve the problem, this needs to be a review of the system associated with the prevailing international calendar by using various multi-disciplinary approach and to not ignore universal continuous dialogue. Keywords: International Islamic calendar, International Date Line, Mohammad Ilyas Pendahuluan Mohammad Ilyas adalah pemerhati dan penggagas Kalender Islam Internasional, dilahirkan di India dan kini menetap di Malaysia sebagai guru besar tamu Universitas Malaysia Perlis. Sebelumnya ia adalah guru besar Sains dan Atmosfer di Universitas Sains Malaysia. Ia juga merupakan salah seorang pendiri dan konsultan ahli berdirinya Pusat Falak Sheikh Tahrir di Pulau Pinang.[1] Mohamad Ilyas banyak memberikan kontribusi dalam bidang pengembangan ilmu falak, khususnya tentang Kalender Islam. Ia menggagas konsep Garis Batas Tanggal Kamariah Antar Bangsa atau sering disebut dengan International Lunar Date Line (ILDL). Menurut Baharuddin Zainal sebagaimana yang dituturkan oleh Susiknan Azhari dalam Ensiklopedi Hisab Rukyat, dari segi astronomi, khususnya yang berkaitan dengan teori visibilitas hilal, Mohammad Ilyas adalah salah satu ilmuwan Muslim yang berada pada tahap yang sama dengan ilmuwan barat seperti McNally (London), Le Roy Dogget (Washington), Bradley E. Schaefer (NASA) dan Biruni.[2] Mohammad Ilyas adalah seorang fisikawan dan ahli atmosfer, ia banyak menulis tentang astronomi Islam. Salah satu karyanya monumental sekaligus menjadi magnum opusnya adalah A Modern Guide to Astronomical Calculation of Islamic Calendar, Times and Qibla [1] Susiknan Azhari, Ensiklopedi Hisab Rukyat, cet. ke-II (Yogyakarta: Pustaka Pelajar, 2008), hal. 147. [2] Ibid.
Menyadari betapa besar peranan negara dalam berbagai kehidupan masyarakat dan kekuasaan negara, maka kebebasan negara dalam arti pelaksanaan peraturan perundangn-undangan pada hakekatnya dilakukan oleh manusia itu sendiri. Oleh karena itu, yang pertama harus dilakukan adalah manusia sebagai penentu kebijakan hukum, dalam hal ini adalah para hakim yang terdidik, baik, cakap, disiplin, jujur, mentaati hukum, dan tidak rangkap jabatan. Untuk mewujudkan hal tersebut masih perlu adanya upaya untuk mendorong pihak yang berwenang untuk mengawasi dan membina hakim agar lebih menunjukan political will dengan meningkatkan kualitas pengawasan dan pembinaanya sehingga citra hakim pada khususnya dan peradilan pada umumnya semakin terangkat dan kepercayaan masyarakat terhadap hukum semakin baik. Untuk lebih mempertegas prinsip kekuasaan kehakiman yang memiliki asas kebebasan, kiranya perlu difikirkan kembali tentang disain dari struktur yudikatif di Indonesia, seyogyanya wewenang dan cakupan kekuasaan penyelenggara kekuasaan kehakiman diperluas dengan diserahkanya aspek-aspek administratif pada para penyelenggaranya. Dengan demikian para hakim tidak lagi ditempatkan pembinaan administratifnya pada pemerintah, sehingga penyelenggaraaan kekuasaan kehakiman betul-betul terpisah secara keseluruhan dengan penyelenggara kekuasaan lain. Bila hal ini dilakukan diharapkan kebebasan hakim akan terwujudkan dan keadilan dapat ditegakan di bumi pertiwi.Realizing how big the role of the state in the various life of society and state power, then the freedom of the state in the sense of the implementation of legislation is essentially done by the man himself. Therefore, the first thing to do is human beings as the determinants of legal policy, in this case the judges who are educated, good, competent, disciplined, honest, obey the law, and not double position. To realize this matter, there is still an effort to encourage the authorities to supervise and nurture the judges to show more political will by improving the quality of supervision ...
The relationship between nash (text) and al-waqi' (the fact) both are territories that if mated will bring up a deeper understanding of komprehensip. The pattern in the text read according to ash-Syatibi there are three i.e. qira'ah salafiyyah qira'ah, ta'wiliyyah, and maqashidiyyah qira'ah. While in the area of al-waqi ' there are some disciplines that are used in understanding the phenomenon of social, political and other areas such as sociology, anthropology, and so on. Thus ideally when doing a reading of the text that is associated with the social phenomena should not leave the existing disciplines on the al-Waqi '. If not then an understanding of the text is out of date, so no aplicable. Thus ijtihad should always digelorakan and the door of ijtihad never closed. In this context, the science of ijtihad raiseth Usul Fiqh is a standard methodology has proved its role by Islamic thinkers like the priest sect in Islamic law, and digging in the field to the other, from the original sources (Qur'an and as-Sunnah). But nowadays the Islamic fiqh is considered barren because of the role of the framework teoritik the science of Usul fiqh is considered less relevant again to respond to contemporary problems. Then simply grounded if it appears a lot of bids for a new methodology of contemporary Islamic scholars in an attempt to dig out the original source of Islamic law to be adapted to the dynamics of the times. This fact can not be denied because the phenomenon of the global arrogance of modernity and industrialization has been menghegemoni the whole line of the lives of human beings so as to trigger the dynamics of contemporary Islam by all perangkat-perangkatnya including methodology Usul Fiqh (qawaid ushuliyah) methodology and the understanding of Fiqh (Fiqhiyyahi al-qawaid). This is a big job to be done in order to build the Islamic ideals of self (self image of Islam) in the midst of modern life that is constantly changing and evolving. In Indonesia over the past decades has appeared the development thinking of Islamic law that is adapted to the real conditions of life in Indonesia. This is effected by the realization that classical fiqh with the device its methodology have been unable to answer the question.
The hudûd Syahrûr theory is designed to manifest fiqh apart from the dominance of the tyrannical system as it occurs in classical Islamic fiqh. This theory wants to realize the Islamic law that is formed in the corridor of the law (al-fiqh ad-dustur). According to Syahrûr, the need for al-fiqh ad-dustur is very urgent because the fiqh of Islam that has been so far is relying on the character (fuqaha) personally, not institutional. Therefore, the existence of a legal democracy or a judiciary free from executive influence is very difficult to find in Islamic legal thought. Because Islam is always associated with the figure then the Islamic judiciary, for example also always depends on the face of judges. If the judges are good, then the Islamic judiciary will look good, and so if otherwise, if the judges are ugly then the Islamic judiciary will also look bad. As is the case in the Middle East, in the context of the Islamic world, hudûd theory also arises in connection with Syahrûr's efforts to uphold democracy and civil liberties, especially in jurisdictions. This emergence was driven by Syahrûr's concern in looking at the decadence experienced by Islamic law in the modern world. Syahrûr assumes that in the field of law, the Islamic world is currently experiencing an acute crisis. Therefore, he considers that the existence of new fiqh formed based on new methods is very urgent to be realized. The hudûd theory is part of a new method proposed by Syahrûr in contemporary Islamic legal thought. Therefore, this paper examines aspects of contemporary methodology in hudud theory concept initiated by Muhammad Syahrur.
