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INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 3, 1996
SUFIS AND SULTANS IN SOUTHEAST ASIA AND KURDISTAN; A COMPARATIVE SURVEY Martin van Bruinessen
THE SIGNIFICANCE OF AL-GHAZALi AND HIS WORKS FOR INDONESIAN MUSLIM; A PRELIMINARY STUDY
Nurman Said
THE STRUCTURE AND USE OF MOSQUES IN INDONESIAN ISLAM; THE CASE OF MEDAN, NORTH SUMATRA
ISSN 0215-0492
Howard M. Federspiel
NAWAWI AL-BANTANi;
AN INTELLECTU.t\L MASTER OF THE PESANTREN TRADITION Abd. Rachman
STUDIA ISLA~KIKA Indonesian Journal for Islamic Studies
Volume 3, Number 3, 1996
EDITORIAL BOARD· Hanm Nasntion
Mastuhu M Quraisb Shihab A Aziz Dab/an M. Satria Effendi Nabilab Lubis M. l'1111011 Yusuf Komarudtlin Hidayot M Din Syamsrrddin Muslim Nasution \Vabib Mtt'lbr
EDITOR-lN-CHlEF A..)lumardi Azra
EDITORS: Saiful Mujani Heudro Prasetyo ]ohan H. Meu/emmr Did in Syajruddi11 Ali Munbanif
ASSISTANTS TO THE EDITOR: Arief Subban Omcm f(lfbrrrrahmmr HeniNuronl
ENGLISH lANGUAGE ADVISOR judirh M. Dent
ARABIC I.ANGL"AGE ADVISOR: Fuctd M. Facbrudclin
COVER DESIGNER S. Prinka
sn;DIA ISW1IKA (ISSN 02 I. 5·0-t92) IS a journal published quarterly by !he Jnslilnl Agama Islam
Negeri (lAIN, The State lnslll.ute for lslamfc Stud1es) Syarif Hidayarullah, Jakarta, (STI' DEPPEN No 129 $1(,1)1TJEN/PPG 'STI'/1976) and sponsored b)' the Department of Religious Affairs of the Rcpubhc or Jndonesra. It spccralizes in lndonesi~n Islamic studies, and IS Intended 10 communi· care original researd1es and current 1ssues on the subject. This journal warmly welcomes comnbuuons from ~cholars ol related disophnes. All arudes published do not necessarily represent the views of the journal, or other msuruuons to which it is affiliated They are solelv the views of the authors.
M A ndi Sarjan
Hasbi Ash-Shiddieqy wa Tajd!d al-Fiqh f1 Indun1siya
Abstract: Concluding that Hasbi Ash-Shiddieqy (1904-1975} was areformer of Islamic juri$prudence (fiqh) is begging questions. Would it be possible for an expert on fiqh to establish a renewal? Is fiqh not identical with stagnancy? Indeed such questions are legitimate; since the image of fiqh itself has been constructed such that it appears to be a static and dogmatic set of religious" nules. To some extent, this field of religious teaching is also synonymous wi1~h the individual reasoning (ljtihad} of the previous •ufama', which, by virtue of their closeness to the origina!souTces oflslam, constitute a very high authority over Muslims. Instead of constructing new religiot.tS formula~ mostfiqh <ufama'who came after these greatmujtahlds, were inclined to' only appropriate the wod~s of their predecessors. They were overwhelmed by this authority and in fact were unable to criticize or evaluate it in ~tn objective manner. Such a negation of historical changes eventually ma:kes fiqh more authoritative than even the Qur'an and had£th themselves, and at the same time places fiqh •ufama' in the opposite stance to that of religious revivalists or reformers.
Hasbi Ash-Shiddieqy is arguably an exception. Having written more than 70 books, which mostly concentrate on the problem ofislamic law, Hasbi hardly expresses his traditionalist view. in this case; Hasbi's intellectual journey may provide some clues to understanding his progressive ideas. Having graduated from the basic level of his father's pesantren school in Lhokseuma11,1Je1 North Aceh, he proceeded to study with Sha:ykh
!15 Szudi4lsltrmiklf, Vol. 3, No. 3, 19!16
ai-Kalalt, a local 'ulama' of Arabzc ongms. From thzs master, Hasbi came to know about the works of the great 'ulama! such as Ibn Tayrnfyyah, Jamal a!D£n ai-Af.'ghan£ and Muhammad '.Abduh. He further developed his religious knowledge when he entered the Madrasah Aliyah al-lrsyad, which was led by Ahmad Surkati, a pioneer ofTslamic renewal in indonesia. His intellectuaL career finally ended with hzs appointment as a profossor at the fnstitur llgama Is/4-m Negeri (lAIN-State Institute for Islamic Studies) Sunan Kal'ijaga,Jogjakarttt in 1960. Since then he dedicated himse/fto this institute· until his death in 1975.
Hasbi witnessed many crucial and fundamental socio-political changes during his course of lifo. He was directly involved in the revolutionary era of the Indonesian independence, the high atmosphere of politics during the Old Order, and the development era of the New Order. It seemed diffimlt for Hasbi not to take these social advances into account, especially in relation to his expertise. He therefore openly rejected common understanding on Islamic law as eternal and inznume from historical necessity. Religious teachings, according to him, have to be implemented on the basis of certain considerations which involve locality and actuality. He was the firs.t <ufama' to proclaim the necessity of buz/ding an lndoneszan version of r·eligious schools. This is because, he argues, the indonesian social setting 1is different from that of the Middle East, where the previous <ulama' cons:cructed their ideas on Islamic law.
However the methods employed by Hasbi are not novel, instead he utilized standard methods such as qiyas, al-masahh al-mursalah, 'urf and ijma' in responding ro new problems. Whilst using the same methods, he generally a:rrived at very different concLusions compared to previous 'ulanu1'. In a Lucid styledor instttnce, he was of the opinion char in the modern era all goods are liable become zakah when they are due according to nisab and hawl. Vegetables or fruits which, m the eyes of the previous 'ulama', are free from being liahle, due to thetr shore duration, cannot be accepted a11ymore; this is because, according co Hasbi, modem technology has enabled them to be the same as other goods through preservaczon. He applied this reasoning independently, and confessed that he himself was not confined t:o certain religious schools (madhhab). lr is not surprising therefore if H.asbi makes reference to vanous schools, including the Shl't a11d Dhahiri.
Hasbi's incelleccuaJ influence is quite significant among the lndol7e· sian students of Islam. Many ofhis works are used as textbooks in various religious schools and have become popular reference works in the fields of fiqh, tajstr and 'ulum al-qu/an.
S:u.liA ls/,.,;lrA, Vol • .J. .\<J. I, I'JY6
M. A ndi Sa'fjan
Hasbi Ash-Shiddieqy wa Tajd~d al-Fiqh £1 Indunisiya
Abstrak: Hasbi Ash-Shiddieqy (1904-1975} adalah seorang ahli fiqh pembaharu. Penegasa:rz itu mung kin saja men gun dang pertanyaan: bagaimana mungkin seora:ng ahti fikih mengemukakan pemikiran pembaharuan. Bukankah fiqh itu identik dengan kejumudan? Reaksi tersebut mudah dipahami mengingat fiqh sudah Lama digambarkan sebagai pemikiran islam statis, dogmatis, kaku. dan kurang memiliki apresiasi tentang pembahan sosial. Hal yang sam a juga tentang ahli fiqh. Mereka selalu dikesankan sebagai pihak yang terikat atas pemikiran mujtahid masa lalu. Mereka jug.t hanya mengulangpendapat para 'ulama 'terdahulu, atau tidak keluar dari batas pendapat mereka, bahkan pendapat 'ulama' terdahuft, terkesan didahulukan daripada al-Qu-r'an atau hadfts sendiri.
Berdasar telaah atas karya-karyanya, Hasbi ash-Shiddieqy ada/ah di antara kekecttalian. Ada sejumlah pengaLaman yang memungkinkan. Hasbi ash-Shiddieqy mempunyai apresiasi tentang pembaharuan. Di antaranya ialah perfalanan. pendidikarmya. Setelah putra kelahiran Lhokseuma·we, Aceh Utara, ini menamatkan tingkat dasar di pesantren asuhan ayahnya, ia be/ajar kepada Syekh al-Kala/t, seorang 'ulama' berkebangsaan Arab. Dari guru inilah, Hasm berkenalan dengan karya Ibn Taymtyyah,Jamtdudd£n ai-Afghtini dan Muhammad 'Abduh.lajuga sempat be/ajar di M,~drasah Aliyah al-lrsyad, yang dipimpin Ahmad
ItS M. Andi !Mrjm
Sttrkati, seorangpeloporpembaharuanlslam Indonesia. Dal.am 1960, ia kemudian menjadi gt-trubesar lAIN Sunan Kalijaga d.an mengabdikan di~·i untuk pengembangan studi Islam pada perguruan tinggi tersebut.
Gurubesar !AllY Yogyakarta ini telah menu/is 73 buku, 36 di amaranya tentangftqh. Dalam masahidttpnya ia menyaksikan betapa banyak kemajuan ilmu pengetahuan dan perubahan sosial yang teLah terjadi. Dengan adanya pe:rubahan, ia melihat banyak pula pemikiran fiqhyang harus diperbarui. Hasbi ash-Shiddieqy, cia/am pelbagai bt.tkunya, selalu menegaskan kehar,usan memttsukkan elemen kemajuan dan perubahan sosial sebagai pertimbangan dafam memahami dan merumuskan hukum Islam. Ia menolak .sikap dogmatis terhadap fiqh. Baginya, pemberlakuan fiqh harus memperitimbangkan perbedaan situasi yang melatarbelakangi perumusan fiqh d:.tltt dengan keadaan seka1·ang. Penulis produktif ini juga menentang kecenderungan anggapan yang memandang bahwa fiqh ulama terdahulu bersifat universal, untuk semua orang dan setiap masa. SebaliknyaJ ia merr,zegangprinsip berubahnya hukum dengan berubahnya masa. Ia pulalah orang pertama yang mengumandangkan pentingnya fiqh bermazhab Indonesia. Menurutnya, situasi kondisilndonesia berbeda dengan Tin-mr Tengah, tempat umumnya ulama terdahulu merttmuskan kitab-kitab fiqh.
Dalam meresponi persoalanpersoalan bam, Profesor Hasbi menggunakarz pelbagai rnetode istinbat yang sudah mapan dika!angan fuqaha' seperti qiyas, masnlih al-mursalah, 'urf dan. ijma'. Dengan cara kerja seperti itu Hasbi ash-Shlddieqy dapat melahirkarz kesimpuLan fiqh yang berbeda dengan fuqaha~ walau derzgan metode yang sama serta dalam kasus yang sama selealipun. Dengan lug as, ia misalnya, berkesimpulan di zaman modern ini tidak ada harta yang lepas dari zakat setefah memenuhi nisab dan hauL Sehingga sayttr-mayur pun, yang oleh fuqaha' bukan hana yang wajib dizakati akibat tak tahan simpan, oleh Hasbi ash-Shiddieqy dinyatakannya seb.~gai wajib karenasayur-mayur dan buah-buahan seka~ rang dapat disimpttn I am a berkat peralatarz modern. Dalam menggunakan pelbagai metode isrinbat di atas Hasbi ash-Siddieqy bersikap independen. fa sama sekali tidak terikat kepada imam tertentu. Bahkan berulang kali dalam pelbagai kesempatan menegaskan bahwa dirinya tidak terikat pendapat mazhab·mazhab. Tidak heran apabila di antara rujukannya terdapat mazhab Sy£'£ dan Dzahiri.
Pengaruh Prof Hasbi As-Shiddieqy di tanah air cukup besar, khususrzya di kalangan mahasiswa studi-studi Islam karen a sebagian dari karyanya berupa buku teks yang menjadi ru.jukan populer mereka seperti bida.ng fiqh, hadits dan 'ullum al-Qur'an.
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