Dinamika Pemikiran Fikih Mazhab Indonesia (Perspektif Sejarah Sosial)

Sociologically and culturally speaking, Islamic law is the law that flows and deeply stem from cultural roots of community. It presents together with the presence of Islam. In the current days of Indonesia, however, Islamic law is in part an unwritten law, in addition to the trade mark that is still characteristically attached to the Middle East. These are the reasons why a number of Indonesian Muslim scholars then gave rise to the indigenization of Islamic law with a variety of ideas and namings. This paper attempts to depict the journey of the indigenization of fiqh (Islamic law) discource in Indonesia by using analysis of social history. There were some important figures offered constructive and paradigmatic jurisprudence format of Indonesian fiqh. Such important figures that will be analysed in this paper are Hasbi ash-Shiddiqy as the originator of the early Indonesian fiqh, and Hazairin who initiated the Indonesian madzhab or Indonesian Shafi'i plus school projected to include the national inheritance law. Then KH Sahal Mahfuz, the originator of an Indonesian social jurisprudence, and the last Gus Dur (Abdurrahman Wahid KH), who offered the genuine ideas of the indigenization of Islam and contextualization of Islamic jurisprudence

Islamic Education System and Muslim Identity in Southeast Asia

Meningkatnya perhatian masyarakat terhadap Islam di Asia Tenggara menunjukkan trend positif bagi pengembangan studi Islam. Namun demikian, perlu diberikan pemahaman gambaran yang memadai tentang tradisi Islam di Asia Tenggara sehingga kajian yang dilakukan tidak luput dari konteks yang sebenarnya. Artikel ini berusaha mendeskripsikan tradisi pendidikan Islam di wilayah Asia Tenggara. Hasil kajian menunjukkan bahwa pendidikan Islam di Asia Tenggara telah berkembang pesat dari tingkat dasar hingga perguruan tinggi. Proses pendidikan Islam tersebut pada gilirannya melahirkan tradisi Jawi. Secara simbolik dan fungsional tradisi Jawi tersebut mengembangkan identitasnya sendiri yang asli tanpa merusak karakter Islam dan karakteristik kognitifnya

Poligami: antara Teks dan Konteks Sosial

This article discusses the proposition of Syara' concerning polygamy. The aim is to find out the relationship between literal meaning of the text and the socio-historical context underlying the issuance of the provosion. This study utilizes historical, textual approach to obtain a vivid, comprehensive perspective of the literal and contextual meaning. As it is already known, the proposition of polygamy is Surah an-Nisa': [4]: 3 plus a number of hadiths relating the issue. According to history, the reasons underlying the revelation of Surah an-Nisa': [4]: 3, actually, was to reprimand companions who wanted to marry orphans in their guardianship but unwilling to give dowry as much as when they married other women. Thus, the verse was not solely about polygamy or limitation of the number of wives, but it also contained a criticism against contemporary tradition which tended to be arbitrary in releasing lust. Furthermore, polygamy itself is not recommended nor even impulsive in Islam. As the above-mentioned shura implies, Islam prefers monogamy than polygamy, as it imposes difficult condition for those who want to do polygam

Peer Reviewer_Poligami Antara Teks dan Konteks Sosial

This article discusses the proposition of Syara’ concerning polygamy. The aim is to find out the relationship between literal meaning of the text and the socio-historical context underlying the issuance of the provosion. This study utilizes historical, textual approach to obtain a vivid, comprehensive perspective of the literal and contextual meaning. As it is already known, the proposition of polygamy is Surah an-Nisa’: [4]: 3 plus a number of hadiths relating the issue. According to history, the reasons underlying the revelation of Surah an-Nisa’: [4]: 3, actually, was to reprimand companions who wanted to marry orphans in their guardianship but unwilling to give dowry as much as when they married other women. Thus, the verse was not solely about polygamy or limitation of the number of wives, but it also contained a criticism against contemporary tradition which tended to be arbitrary in releasing lust. Furthermore, polygamy itself is not recommended nor even impulsive in Islam. As the above-mentioned shura implies, Islam prefers monogamy than polygamy, as it imposes difficult condition for those who want to do polygam