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All Journal DE JURE JURNAL ISTINBATH Hukum Islam Indonesian Journal of Islamic Literature and Muslim Society Misykat: Jurnal Ilmu-ilmu Al-QurÆan, Hadist, Syariah dan Tarbiyah Zhafir | Journal of Islamic Economics, Finance, and Banking Al-Aqidah: Jurnal Studi Islam El Banar: Jurnal Pendidikan dan Pengajaran RESLAJ: RELIGION EDUCATION SOCIAL LAA ROIBA JOURNAL Istinbath : Jurnal Hukum SHAKHSIYAH BURHANIYAH : Jurnal Penelitian Hukum Islam Smart: Journal of Sharia, Tradition, and Modernity Relinesia: Jurnal Kajian Agama dan Multikulturalisme Indonesia Al-Idaroh Moderation: Journal of Islamic Studies Review
Sadari Sadari, Sadari
UIN Syarif Hidayatullah Jakarta
Religion Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Social Sciences Other

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OTORITAS TUHAN DI TANGAN BIROKRASI: Menimbang Batas Intervensi Negara terhadap Syariah Menurut Yudian Wahyudi dan Abdullahi Ahmed An-Na’im David, Mohammad; Habim, Nurdin; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.176

Abstract

This article examines Human Rights (HAM) and Equality in Sharia according to Yudian Wahyudi and Abdullahi Ahmed An-Na’im. According to an-Na’im, human rights are universal as a minimum ethical standard that must be met by all legal systems, including Islamic law. Sharia must be reformed so as not to conflict with the principles of gender equality, religious freedom, and non-discrimination. An-Na’im does not hesitate to directly criticize classical Islamic legal texts. Meanwhile, Yudian presents a style of Islamic legal approach that is sourced from the Islamic treasure, namely ushul fiqh, not hermeneutics. According to him, maqasid sharia is actually the correct method in the exploration (al-istinbati) and application (at-tabiqi) of Islamic law. Thus, the difference between Yudian and an-Na’im lies in the level of methodological radicalism and the basis of normative legitimacy. Yudian tends to maintain continuity with the tradition of ushul fiqh and the authority of texts, while an-Na’im is more daring in deconstructing the normative structure of classical sharia. However, the two agreed that formalizing sharia as state law was not an ideal solution to the problems of modern Muslims. Yudian maintained continuity with the traditions of ushul fiqh and the authority of texts. His thinking style was characterized by continuity (istimrar), change (taghayyur), and transcendence (muta’alin), complemented by comparison and contrast. He pursued the maqasid of sharia in Yudian's style, using maqasid sharia as a method. Theoretically, the synthesis of Yudian's and an-Na’im's thinking opens the opportunity for a more comprehensive model of Islamic legal reform. From Yudian, we can draw a contextual maqasid sharia approach that is sensitive to local realities. From an-Na’im, we can draw a strong commitment to equality, freedom, and human dignity as universal ethical principles. This synthesis does not eliminate differences, but rather leverages the strengths of each approach to more comprehensively address legal and humanitarian challenges.
REKONSTRUKSI HUKUM ISLAM MELALUI PENDEKATAN KONTESKTUAL: Telaah Komparatif Pemikiran Yudian Wahyudi dan Tariq Ramadan Zaki Ridho Djakfar, Muhammad; Nurhidayat, Nurhidayat; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.177

Abstract

Relevance for Contemporary Islamic Legal Reform. These two approaches offer inspiration and important lessons for contemporary Islamic legal reform efforts, particularly in the Islamic world facing a deadlock between textual conservatism and secular modernism. First, Opening Space for Modern and Democratic Ijtihad. The idea of rational and collective ijtihad they espouse is crucial for opening up space for Islamic law that is relevant to modern, democratic, and multicultural life. Second, Bridging Islam and the Modern State. Their thinking helps address the tension between Islam and the state, between sharia and the constitution. Both demonstrate that Islam can exist within the framework of a nation-state (Yudian) or a secular state (Ramadan) without losing its values. Third, Instilling Universal Islamic Ethics. Legal reform is not simply a matter of changing the wording of fatwas; it must also address the ethos and universal values of Islam. This is crucial for making Islam a blessing for all the worlds in the global community. Fourth, Inspiration for the Young Intellectual Generation. Their thinking serves as a starting point for the younger generation of Muslims to develop an Islam that is open, reflective, and actively involved in building civilization.
Co-Authors AA Sudharmawan, AA Abda Abda Abdul Hadi Agustian Agustian Akso, Akso Alfarisi, Usman Alfikri, Ahmad Anwar, Lucy Arrazy, Lazuardi Fadhlan Aznan Siregar, M. Asgaff Bagaskara, Ganang Pratama Bahruddin, AH Chatarina Umbul Wahyuni Daniel Happy Putra David, Mohammad Desya, Mawar Monica Fakhrurazi, Fakhrurazi Fauzan, Abdul Rahman Habim, Nurdin Hadi , Abdul Hakim, Abdurrahman Heradhyaksa, Bagas Irnawati, Icoh Jamaludin, Muhamad Jaya Dewata, Angga Maulana Julianti, Neneng Kholfan Zubair Taqo Sidqi Mijdal, Baha Shofa Mudofir Muhammad Amin Mujiono Mujiono munawaroh, lathifah Mushlihuddin Salam, Akhmad Muttaqin, Dzikrul Nurhadi Nurhidayat Nurhidayat Nurul Aeni Paryadi Paryadi, Paryadi Raka Chiwi, Rayyan Risdianto Risdianto, Risdianto Rohmad Azis, Muhammad Abdulloh Samad, Roslina Sembiring, Rinawati Septi Putri, Wulan Siti Aisyah Siti Nuri Nurhaidah Sugiarto, Eysar Sukroni, Abdul Suryaman, Ujang Suwanto, Eko Wandatari, Rilanda Zaid, Siti Nurhikmah Zaki Ridho Djakfar, Muhammad