Dinamika Pemikiran Fiqh dalam NU (Analisis atas Nalar Fiqh Pola Madzhab)
Abstract
Fiqh as a product of thoughts always faces changes and developments. Similarly, NU’s fiqh develops in line with NU communities’ dynamics. Therefore, differences and diversities in NU fiqh must exist. In this context, the principle of al-muhâfazhah ‘ala al-qadîm al-shâlih wa al-akhdz bi al-jadîd al-ashlah, which is attributed to NU, compromise two contradictory sides, that are classical heritage (al-turâts al-qadîm), which becomes a source and base for NU religiosity, and changing forces of eras and communities (al-tajdîd). This process, then, results in emergence of three groups in NU: the first accepts al-turâts as a final truth and a source for solving any problem in present communities, the second accepts al-turâts but it must be contextualized by considering communities’ benefits, the third views al-turâts as out of date and irrelevant to the present contexts so that individual interpretation and judgment (ijtihad) is a must.
Downloads
References
A. Qodri Azizy, Reformasi Bermazhab sebuah Ikhtiar Menuju Ijtihad Sesuai Saintifik-Modern (Jakarta: Teraju, 2003).
Imam Baihaqi (ed. ), Kontroversi Aswaja (Yogyakarta: LKiS, 1999).
Wael B. Hallaq, Authority, Continuity, And Change in Islamic Law (Cambridge: Cambridge University Press, 2001).
___________, Sejarah Teori Hukum Islam Pengantar Untuk Usul Fiqh Mazhab Sunni, ter. E. Kusnadiningrat dan Abdul Haris bin Wahid (Jakarta: PT. Raja Grafindo Persada, 2001).
Muhammad Tholchah Hasan, Ahlussunnah wal Jamaah dalam Persepsi dan Tradisi NU (Jakarta: Lantabora Press, 2005).
Laode Ida, NU Muda Kaum Progresif dan Sekulerisme Baru (Jakarta: Penerbit Erlangga, 2004).
K. H. M. A. Sahal Mahfudh, Pesantren Mencari Makna (Jakarta: Pustaka Ciganjur, 1999).
___________, Nuansa Fiqh Sosial (Yogyakarta: LKiS, 2004).
___________, Wajah Baru Fiqh Pesantren (Jakarta: Citra Pustaka bekerjasama dengan Keluarga Mathali’ul Falah (KMF) Jakarta, 2004).
Madar F. Mas’udi, “Meletakkan kembali Maslahat sebagai Acuan Syari’at” , dalam Ulumul Qur’an, Volume VI No. 3 (1995).
___________, “Paradigma dan Metodologi Islam Emansipatoris”, Very Verdiansyah, Islam Emansipatoris: Menafsir Agama Untuk Praksis Pembebasan (Jakarta: P3M (Perhimpunan Pengembangan Pesantren dan Masyarakat), 2004).
___________, Menggagas Ulang Zakat sebagai Etika Pajak dan Belanja Negara untuk Rakyat (Bandung: Mizan, 2005).
M. Imdadun Rahmat (ed. ), Kritik Nalar Fiqh NU: Transformasi Paradigma Bahtsul Masa’il (Jakarta: Lakpesdam, 2002).
PWNU Jawa Timur, Wawasan Dasar Nahdlatul Ulama (Surabaya: Tim Perumus Konsep Sosialisasi Khittah Nahdlatul Ulama PWNU Jawa Timur, 1994).
Imam Ghazali Said dan A. Ma’ruf Asrori (peny. ), Ahkam al-Fuqaha: Solusi Problematika Aktual Hukum Islam Keputusan Muktamar, Munas dan Kombes Nahdlatul Ulama (1926-1999 M) (Surabaya: Lajnah Ta’lif wan Nasyr (LTN) NU Jawa Timur bekerjasama dengan Penerbit Diantama Surabaya, 2005).
Achmad Shiddiq, Pedoman Berfikir Nahdlatul Ulama (Jember: Pergerakan Mahasiswa Islam Indonesia Cabang Jember, 1969).
___________, Khittah Nahdliyyah (Jakarta: PBNU, t. t.).
Copyright (c) 2009 Ulumuna

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.