Suchergebnisse

Tulisan ini membincangkan tentang upaya rekonstruksi fiqh yang lebih berwawasan ke-Indonesiaan. Dalam konteks ini, fikih dipahami sebagai pandangan-pandangan keagamaan (baca, fikih) yang digali dari tradisi, kebiasaan, kondisi sosial dan politik Indonesia sendiri. Misalnya gagasan Abdurrahman Wahid tetang pribumisasi Islam, yang menghendaki agar konsep-konsep ajaran universal Islam diadaptasikan dengan nilai-nilai dan kebudayaan lokal yang tumbuh dalam masyarakat. Fiqh Nusantara menghendaki bahwa keputusan-keputusan hukum dalam Islam harus selalu mempertimbangkan kebutuhan-kebutuhan dan konteks lokal masyarakat. Melalui gagasan ini, ia menolak keras proses arabisasi atau mengidentikkan diri dengan budaya Timur Tengah.

Syariat Islam, ruang lingkupnya mencakup segala aspek kehidupan manusia. Sejak periode awal sejarah Islam, perilaku kehidupan kaum muslimin dalam keseluruhan aspeknya telah diatur oleh hukum Islam. Aturan-aturan ini, pada esensinya, bersifat religius. Oleh karena itu, dalam pembinaan dan pengembangannya, selalu diupayakan berdasarkan kepada al-Qur'an, sebagai wahyu Illahi yang terakhir, yang pengaplikasiannya untuk sebagian besar dicontohkan dan dioperasionalkan oleh sunnah Rasulullah saw. Dalam perkembangan selanjutnya, ini kemudian dipahami oleh umat Islam melalui metode ijtihad untuk dapat mengantisipasi setiap perkembangan yang timbul dalam masyarakat. Ijtihad inilah yang kemudian melahirkan fiqh. Keterbutuhan fiqh terhadap ushul fiqh senantiasa tidak akan pernah padam, karena masyarakat senantiasa bergerak dinamis sesuai situasi sosial, politik dan kebudayaanya sudah berbeda dan Ushul fiqh merupakan timbangan atau ketentuan untuk istinbath hukum

The convergence of Muslims in Europe and America from different Muslim majority societies conjures the idea of a multicultural milieu. The West has indeed become a crossroad of civilizations and cultures and such intersection is explicable for a cosmopolitan fiqh reflective of all the Muslims. The convergence of Muslims of different Madhhabs, cultural and social background in the West does not simply delineates the universality and homogeneous ground, but it also nicely presents the laboratory for the mixture of all Madhhabs that have long divided the Muslims. Bridging the past and the present is the golden aim of cosmopolitan fiqh and presenting Islam as a comprehensive faith reflecting on the entirety of life. Cosmopolitan fiqh can be yet an avenue for Muslims to showcase their worth and extent to which they can contribute in the societies they are part of.

Fiqh, or in another term were called as Islamic jurisprudence, are the conceptions which are required by the Muslims to organize their interests in all aspects of life, provide the basics of the system of worship, administration, commerce, politics, social, and civilization. This article aims to trace and elaborate on the term "Civilization Fiqh.," or known as "Fiqh Peradaban". It was initiated by Nahdlatul Ulama (NU) towards its one-century birth. By exploring and unraveling the genealogy of substantive thinking on the countenance of NU Fiqh as the epistemological basis for the ideas of "Civilization Fiqh". The library method is used in writing this article. This article uses a descriptive-analytic approach; it tries to explain in an analytical-consistent manner through rigorous reading to unravel the transmission of the NU Fiqh reasoning constructions to obtain a fresh and modern formulation of "Civilization Fiqh." The results of the discussion of this article include 1) It needs reading and interpretation of the reasoning of the Pesantren tradition to redefine the Islamic scientific tradition, which is seen as less adaptive to the changing realities of the new world order but has not lost its identity by the currents of modernity; 2) NU needs to expand the discussion of "Civilization Fiqh" not only on political issues and the nation-state. This genealogically was carried about simultaneously by NU activists, academics, ulama, even PBNU itself (2000-2019). Issues related to human rights (labor fiqh), injustice, gender (women fiqh), extraordinary crime (anti-corruption fiqh), and environmental destruction (energy fiqh, waste management fiqh). So it is no exaggeration if "Civilization Fiqh" in the future can discuss the reality of 21st-century society: free economy, internet technology society of think, building the smallest nation element: family with counter-discourse which capture the trending issue of childfree, demography fiqh, etc.

Fiqh, das Islam(rechts)verstaendnis, kann unterschiedlich ausfallen, denn es unterscheidet sich je nach verwendeten Quellen und der Art und Weise, wie diese Quellen verstanden und kombiniert werden. ´Usul al-Fiqh behandelt die Regeln dieser Konstruktion und ihre Legitimitaet. In europaeischen Sprachen ist das Angebot fuer Lektuere zu den ´Usul al-Fiqh allerdings aeusserst rar. Dieses Buch ist daher primaer als Fach- und Lehrbuch zu den Kernbereichen der ´Usul al-Fiqh konzipiert. Es soll verstaendlich machen, aus welchen Bausteinen Fiqh ergruendet bzw. konstruiert wird - Was sind seine theoreti

On the rights and legal status of women in Islam and Islamic law