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All Journal Al-Ihkam: Jurnal Hukum dan Pranata Sosial 'Anil Islam: Jurnal Kebudayaan dan Ilmu Keislaman
Ach Maimun
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Religion Humanities Education Law, Crime, Criminology & Criminal Justice

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Memperkuat ’Urf dalam Pengembangan Hukum Islam Ach Maimun
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 1 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i1.1188

Abstract

Sejauh ini, keberadaan ’urf sebagai sumber hukum Islam tidak menonjol. Padahal `urf memiliki posisi penting untuk pengembangan Islam di Nusantara yang kaya budaya. `Urf dapat menjadi pembendung kolompok yang anti terhadap tradisi lokal. Para ulama sejatinya telah berbicara panjang lebar tentang ’urf sebagai dasar hukum. Para mujtahid dan mufti disyaratkan menguasai tradisi suatu masyarakat dan cermat mempertimbangkannya. Untuk itu diperlukan upaya penguatan ‘urf dalam rangka pengembangan hukum Islam agar dapat tetap berperan di masa depan. Tujuan itu dapat dilakukan dengan beberapa langkah, yaitu memperbaiki cara memahami dan mendudukkan nash sebagai landasan utama hukum Islam, menegaskan posisi fiqih sebagai hasil ijtihad manusiawi yang historis dan kultural, dan melakukan negosiasi antara doktrin Islam dengan tradisi sekaligus menciptakan tradisi baru sebagai wujud penerjemahan doktrin yang bersifat mutlak. (The existence of 'urf as one of sources of Islamic law is not dominant while it has an important position in the context of Islamic development in Indonesia, which is rich of culture and tradition. `Urf can be a barrier against those who are anti-local traditions. Actually, Islamic scholars have discussed a lot about ‘urf as the legal basis in the context of Islamic law. Mujtahid (experts in islamic law) and mufti (advisers on religious law) are required to be knowledgable of the traditions of a society and carefully consider them.Therefore, it is necessary to strengthen the 'urf for developing Islamic law in order to keep it playing a role in the future. In so doing, it is necessary to take several steps; improving the way to understand and place the texts of the Quran as the main foundation of Islamic law, affirming the position of Islamic jurisprudence as the result of historical and cultural human interpretation and judgement (ijtihad), and negotiating between Islamic doctrine and tradition while creating new traditions as a form of absolute doctrinal translation.
Integrasi Agama dan Sains melalui Tafsīr ‘Ilmī (Mempertimbangkan Signifikansi dan Kritiknya) Ach Maimun
'Anil Islam: Jurnal Kebudayaan dan Ilmu Keislaman Vol 12 No 1 (2019): Juni
Publisher : Institut Ilmu Keislaman Annuqayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (813.349 KB)

Abstract

The article aims to evaluate the integration of religion and science in tafsīr ‘ilmī. The attempts to integrate religion and science has been performed in multiple ways, and tafsīr ‘ilmī, which has transformed three times throughout history, is one of the most considerable approaches. The significances are the following: (1) revealing the aspect of i’jāz in al-Quran, (2) strengthening Moslems faith, and (3) making them be more confident. It is inspired by normative, theological, and epistemological arguments of various ulama (scholars), such as al-Ghazali and al-Suyuthi. However, many scholars and scientist criticize tafsīr ‘ilmī’s dimensions, particularly its linguistic (including the lexicology, philology, and literature), theological, and epistemological dimension. In the Islamic scientific discourse, the scientists criticize the methods due to the subject matter is 1) outside the scientific field, 2) unverifiable, 3) and scientifically unproductive. Indeed, Fazlur Rahman and Golshani argue the attempt is contrary to al-Quran’s vision to developing science. Although the critique does not lead tafsīr ‘ilmī to be outright invalid, tafsīr ‘ilmī need to weigh these several considerations: 1) the examination should be compatible with the basic purposes of al-Quran as the book of guidance, 2) the objective is to elucidate al-Quran’s messages and strengthen the faith, 3) the direction is to maximalizes the quality of the people with science, and 4) scientific explanation is an elaboration or illustration (tausī’), and not an interpretation. All things considered, as a model to integrate Islam and science, tafsīr ‘ilmī is artificial and not ideal.
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