Hukum Syara' dan sumber-sumbernya: Sebuah Pengantar Memahami Kajian Ushul Fikih - Repository UIN Sumatera Utara

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Sebuah Pengantar Memahami Kajian Ushul

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Perpustakaan N asio nal: Kalalo g I )alain Terbitan ( KD T)

Drs. A nsari, M A

H u k u m Syara' clan

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SzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBAU I I IIH T Sumberny a; Sebuah Pengantar

Kajian Ushul Fiq h

Get. 1-Jakarta: M enara Buku 201 I Cet.2-Jakarta: M enara Bu ku 2012 Cet.3-Jakarta: M enara Bu ku 201 3 ISBN 978-602-99676-2-3

1. Ind o nesia, Syara' 1. Jud ul

H ak cip ta 2013, pad a p enulis

D ilarang meng utip sebagian atau seluruh isi b u ku d engan cara apa p un termasuk d engan cara p eng g unaan mesin fo to co p y,

tanp a iz in sah d ari p enerbit.

cetakan ke-3, M aret 2013

H akp e ne rb itan p ad a M enara Bu ku , Jakarta Disain C o v er d an Layo ut o leh Safarud d in Pubis

D icetak d i A isy ah A z z ahra.c o m

Penerbil M enara Bu k u Jalan Bang ka 2 Rt. 8/ Rvv. 3 N o . 26 Ke l . Pela M am p an g

Jakarta Selatan

D i d i s tri b u s i k an W al A shri Pub lishing

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Po nd o k Kary a Prim a Ind ah Blo k A N o . 7 M c d an Jo ho r

0 8 I2 7 5 5 8 7 9 9 7

PRAKATA

A lhamdu/ii/ah, b u k u U su i Fi k i h d eng an ju d u l " Hukum Syara' <& Sumber-Sumbernya; Sebuah Pengantar M e/i/aha/ui Ushul J-' ikih" selesai d itulis d eng an segala jerih p ay ah sehing g a kirany a d ap at m enjad i salah satu su m b er bacaan d alam mata ku liah U sh u l Fi q h , khu su sny a d i Fakultas Sy ari'ah Institut A g am a Islam N e g e r i ( IA IN ) Sum atera Utara, M e d an .

D a l a m b u k u i n i , p enulis sengaja m e m f o k u s k an m ateriny a tc ntang p erm asalahan h u k u m syara' baik y ang berkenaan d eng an p eng ertian, p em b ag ianny a, sep erti h u k u m lakliji d an h u k u m wadh' i, m au p u n ten tang o to ritas, ru ku n d an legal capacity h u k u m syara' . D i sam p i n g itu, juga m eru p akan m ateri p o ko k lainny a ad alah p enjelasan tentang su m b er- su m b er h u k u m syara' baik A /qur' an, Siinnah, Ijmd m au p u n

Qiyas, y ang m asing - m asing bahag ian m em b eric arakan tc ntang land asan teo rits, p em b ag ian d an d isertai p and ang an Ulam a U s h u l Fiq h terhad ap kehujjahannv a

Penulisan b u ku i n i tentu masih jauh d an kesem p u rnaan. U n tu k iiu Penulis sangat m eng harap kan ad anya m asu kan b eru p a kririk d an saran ko nstru ktif g u na p erb aikan- p erb aikan d alam p eny u su nan b u ku 1 Isbul Fiq h ke d ep an, khususny a p ad a Fakultas Sy ari'ah I A I N Sumatera I Itara, V khirny a, kep ad a A llah jua p enulis m eng em b alikan scgalanya-galsinya, atas semua y ang telah d i b e ri kan - N y a d an it.i' i inn i i n - telnh p enulis p ap arkan d alam b u ku ini. Sem o g a kininyn diipnl incnjudi Hiimbangnn terhad ap p c rkem b ang an ilm u

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p eng c tahu an, khususny a y ang b c rkaitan d eng an Ilm u U s h u l Fi q h . A tas segala p erhatian d an su m b ang saran y ang d ib erikan, p enulis m eng u c ap kan teritna kasih.

M e d an , 4 M are t 2013

Penulis D r s . A n s a r i , M . A

DAFTAR ISI

Prakata v D af tar Isi v i i

BA B I

USUL A L-FIQ H ; Pengertian dan Ruang Lingkup

A . Pe n g e rtian 3

B. H u b u n g a n A n tar a Fi q h d an U s u i Fi q h 6 C . Sig n if ikasi 9

D . Pe rk e m b an g an Kaji an U s u i a l - Fi q h 10 E. Pe ran an Im a m Sy af i' i 13

F. Pe n d e katan D a l a m Kaji an U s h u l Fi q h 19 G . Pe rk e m b an g an Lite ratu r U s h u l Fi q h 21

BA B II

HUKUM SYA RA '; Pengertian dan Ruang Linkup

A . Pe n g e rtian H u k u m Syara'. 31 B. Pe m b ag i an H u k u m Syara'. 33 C . O to ritas, R u k u n d an Le g al C ap ac i ty H u k u Sy ara. 37

1. O to ritas H u k u m Syara'. 37 2. R u k u m H u k u m Syara'. 38

3. A h l i y y ah / Le g al C ap ac i ty H u k u m Syara'. 48 4. H u k u m Tak l i f i ; Pe n g e rtian , Pe m b ag i an d an

M e k a n i s m e n y a 51

5. Fl u k u m W a d ' i ; Pe n g e rtian d an Pe m b ag i an y a 72

BA B III

SUM BER- SUM BER H UKUM SYA RA ' 89

A . A l q u i an d a n Kehu jjahanny a 91 I. A l q m ' .in Su m b e i I l u k u m I M a m a (

J I

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Hukum Syara' & Sumber-sumbernya

3. K arak te ri s ti k A l q u r an 94 B. Su n n a h d a n Ke h u jjah an n y a 95

1. Pe n g e rtian Su n n a h 95 2. Ke h u jjah an Su n n a h 98 3. Fu n g s i Su n n a h Te rh ad ap A l q u r ' a n 99 C . Ijm a' d a n Ke h u jjah an n y a 100

1. Pe n g e rtian Ijma'. 100 2. Sy arat-Sy arat Ijm a. 101

3. D asar K e b e rl ak u an Ijma'. 101 4. Pe m b ag i an Ijm m a'. 104

D . Q i y as d an Ke h u jjah an n y a 106 1. Pe n g e rtian Q i y as 106 2. D asar K e b e rl ak u an Q i y as 107 3. Se n d i - Se n d i Q i y as : 109

4. M a c a m - M a c a m Q i y as 110 5. Sy arat- Sy arat Q i y as 111 6. Pe nd ap at U l a m a Te rh ad ap Pe n g g u n aan Q iy as... 113

D A FTA R PUSTA K A .

BIO DATA PEN ULIS

117 ..121

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Hukum Syara' 8 Sumber-sumbernya

U S U L A L - F I Q H ;

Pengertian & Ruang Lingkup

A . Pengertian

D al am K a m u s Bahasa Ind o nesia, kata

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(tqh d isebut d eng an

11kib y ang b erarti i l m u tcntang h u k u m Islam .1 Kata fikih sering d iid entikkan d eng an p eng ertian h u k u m Islam . Seo lah ing in m eng a-lakan bahw a y ang d im aksu d d eng an h u k u m Islam ad alah fikih. Be narkali d em ikian? Lal u bag aim ana d eng an p eng ertian sy ariah, /is/// ,// fiqh, fatwa, qanun, ahkam al-khamsah, d an seb ag ainv a.2A g ar tid ak tl il.ilu i'.iuh m end ekati p em aham an y ang keliru d an terkesan sim -pllHtik, maka p eng ertian fikih tersebut harus d ib entang kan secara l i ii 11. igis d an lerm ino l* >gis.

Tim Penyusun Kamus Pusal Pembinaan dan Pengembangan Bahasa, i 0i .11 Bahasa Indonesia (Jakarta: Balai Pustaka, 1994), h. 276

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1 lullzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA I.IIIMII baca M . Yasii Nasution, " Hukum Islam dan Signifikansinya

itiiltiiH Ki hidupiiti Mil vuiuluii Modern" , Pldato Pcngukuhan < lui u Besar I A I N III (Mi dan [BnuarJ 1993)

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Hukum Syara' 8 Sumber-sumbernya

Kata f ikih (Ind o nesia) berasal d ari bahasa A rab ,

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fiqh. K ata i n i

tc ram b il d ari akar kata kerja faqiba y ang artiny a p aham , m eng erti,

m e m a h a m i Sed ang kan secara term ino lo g is, fiqh ad alah i l m u

ten-tang h u k u m - h u k u m sy ara' y ang bersifat am ali y ang d ip e ro lc h d ari d alil-d alil tafsili. A b d u l W ah h ab K h al l af m e m b e rikan batasan fiqh

sebagai p eng etahuan ten tang h u k u m - h u k u m sv ari'at Islam m eng enai p erb u atan m anusia, v ang d ig ali d a n d alil-d alilnv a secara ri n c i .1 A tau

d eng an kata lain, fiqh ad alah k u m p u l an h u k u m - h u k u m svariat Islam m eng enai p erbuatan m anusia, y ang d ip ero leh d ari d alil-d alil y ang

rinc i. A d a p u n o rang v ang m c ng u asai d isip lin (ilmu) fiqh d iseb u t

d eng an faqib; jam akny a fuqaha.

D a r i d ef inisi d i atas d ap at d ip aham i b ahw a y ang m enjad i stressing point d alam kajian fiqh ad a d u a, v aitu per/awa, p eng etahuan tcntang

h u k u m - h u k u m syara' m eng enai p erbuatan o rang d ew asa (mitkallaf).

O l e h karenany a, berbag ai hal scp utar key akinan (i' tiqadiyab) sep erti

keesaan A l l ah , tentang rasu l - N y a, tentang hari kiamat, kesem uany a

tid ak term asuk d alam lap ang an kajian fiqh. Dtis, seo rang faqih d alam

kec end erung an d isip linnv a akan leb ih m e nid kb e ratkan kep ad a kajian-kajian sep erti jual-beli, sew a m eny ew a, g ad ai, salat d an p uasa, tind ak p id ana p e m b u n u h an , saksi d an tu d u han d an lain- lain y ang

kesemuany a akan m eng arahkan seo rang iiiukallaf m eng etahu i d an

m e m ah am i kaitan h u k u m Islam d eng an segala p erbuatan p raktisnv a.

Kedua, p eng etahuan tentang d alil-d alil v ang tafsili p ad a sed ap

p erm asalahan.

A p ab ila d ikatakan b ahw a m e m akan haria b end a o rang lain d eng an cara y ang b atil i tu haram , m aka d iseb u tkan p u la land asan

h u ku m n v a d ari A l q u ran (Q .S. 2:188). M a k a d i sini terlibat bahw a

p em b ahasan ilm u fiqh ad alah sekalian h u k u m v ang terinci p ad a

setiap p erb u atan m anusia, baik balal, haram , m ak ru h atau p u n w ajib

beserta d alilny a m asing - m asing . Sem entara itu , iisnl aJ-fiqh secara

c tim o lo g is m e ru p akan b entu k kalnnat m ajem u k (tarkib idafty), v ang

'Abdul Wahab Khalaf, 'Urn Usulal Fiqh (Indonesia: al M ajlisal A ' kal \nd

ttnisiyvi h ,1,1 Ihi'wah ,// hhuniyoli, !« )/» ) |, ,

Hukum Syara' 8 Sumber-sumbernya

terd iri d ari d u a su ku kata, nindaf d an inudaj i/aihi.A Y a n g p ertam a

ad alah iisnl d an terakhir ad alah fiqh. Usui ad alah b entuk p lu ral d ari

kata as/, y ang artiny a p o nd asi atau d asar sesuatu, baik bersifat m ate d

m au p u n n o n m ateri.5

Secara te rm ino lo g i, kata as/ m eng and u ng beberap a p eng ertian,

v aitu da/il (land asan h u k u m ) , kaidah (d asar/ p o nd asi), rajih (yang

lerkuat), far' /i (cabang) d an wnstashhab ( m em b erlaku kan h u k u m y ang

p ernah b erlaku seb elu m ad a p etunjuk u nlu k m eng ubahny a). D a r i

p eng ertian-p eng ertian d i atas, m aka y ang d im aksu d d alam kajian i n i

ad alah nsnl d alam p eng ertian ilm u usul al-fiqh, y akni da/il atau

dalil-dalil ft qb.

Setelah kata usul ad alah kata fiqh. Sebag aim ana telah d iu raikan d i

aw al p em bahasan i n i , m aka secara u m u m d apat d ikatakan b ahw a

Usui al-fiqh ad alah d asar v ang d ijad ikan p ijakan o leh ilm u fiqh. A d ap u n

o rang v ang m e ng uasai d isip lin ini kerap d isebut d eng an ulam a usul

(i/sii/iy/' iisiiliyynii). M u h a m m a d A b u Z ah rah sebag aimana m eng u tip

p and ang an Ib nu 1 Iu m m am d alam kitab ny a al-Tahrir m e m b e rikan

d efinisi nsnl al-fiqh sebag ai p eng ertian tc ntang kaid ah- kaid ah v ang

d ijad ikan sarana (alat) u ntu k m eng g ali h u k u m - h u k u m fiqh. A tau

d eng an kata lain, usul al-fiqh ad alah kaid ah-kaid ah y ang menjelaskan

tentang cara (meto d e) p eng am b ilan (p cng g alian) h u k u m - h u k u m

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HIg berkaitan d eng an p erbuatan m anusia d ari d alil-d alil syara' !'

I )ari d efinisi ini m aka d apat d ip aham i bahw a y ang m enjad i lo kus

I i|i i n it si 11 al fiqh ad alah d alil syara' y ang u m u m d ip and ang d ari

kctctap an ketetap an h u k u m v ang u m u m p ula. Seo rang ulam a usul

m cm b ahas tentang qiyas d an ke-/ w/ / >/ Ac/ / / -nva, d alil ' a////u d an y ang

incm batasiny a, a/» r dan hal-hal v ang m enu nju kkan m akna awr dan

ii bngainya. Salal m i sal n y a,y i / ^ akan m enetap kan b ahw a h u k u m n y a

11 • 11 ili \\ ajil> . i i . n i nd .ik. M aka, i:i m eng em u kakan firman A l l ah surat

M Kin ii J I, a) ,\bi).id .il.ib 13 d an al M u z a m m i l 20.

'W .IIIIM II .1/ Zuhaill, Usulal Fiahal Islamiy, [uz I (Beirut:

Daral-Fikral-| n. 1998),

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l. ' \

//>/,/,// 16

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Hukum Syara' 8 Sumber-sumbernya

Beg itu juga halny a d alam kasus h u k u m m c m i n u m

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khamr, m a-ka ia aa-kan m e n g c m u a-kaa-kan f irm an A llah surat al- M aid ah 90 d an

scbag ainy a. V a n g jclas, usul al-fiqh m c m b ahas tc ntang m c to d c v ang harus d i te m p u h o le h faqih d i d alam m enc tap kan h u k u m syara*

b c rd asarkan d alil-d alil syara\ scrta m eng klasif ikasikan d alil-d alil tcrscbut b c rd asarkan kualitasny a.

B. H ub ungan A ntara Fi q h 8 U sui al - Fi q h

N a m u n d e m ikian , p e n d n g u ntu k d icatat b ahw a ked ua d isip lin tcrscbut, //V//? d an usul al-fiqh m c m p u n y ai h u b u n g an y ang sangat erat. A ntara satu d eng an v ang lain saling m e n g o k o h k an kebcrad aan m asing m aasing . A b u Z ah rah m c ng g am b arkan ked uany a sep erti h u b u -ng an i l m u wan/iq (lo g ika) d eng an filsafat. L o g i k a m eru p akan kaid ah b erf ikir y ang m em elihara akal, agar tid ak terjad i kerancuan d alam berrikir. A ran juga m enu ru tny a sep erti h u b u n g an ilm u nahwu d e-ng an bahasa A rab . Ilm u nahwu m eng g aris kebijakan g ram atikal v ang m e ng hind arkan kesalahan seseo rang , bails, d alam m enulis atau p u n m em b ac any a.

M ak a, usul al-fiqh m e ru p akan kaid ah y ang m em elihara fuqaha

agar d d ak terjad i kesalahan d i d alam meng

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-/.i"/ / / / / w/ -kan (m cng g ali) h u k u m . D i sam p ing jug a d eng an d isip lin usul al-fiqh akan m am p u

m e m b e d akan antara istinbat y ang benar {valid) d eng an v ang cacat

{invalid). Sebag aim ana d e ng an i l m u nahwu m e m b e d akan antara f o rm asi bahasa y ang benar atau tid ak. Pus, ilm u u/au/iq, dapat m eng etahu i arg um entasi y ang scientific (ilmiah) atau b u kan .

A g ar le b ih m e m u d ah kan kita m e m ah am i ked ua d isip lin in i, m aka lang kah m e n e m u kan b enang m erah p erb ed aan d i antaranya ad alah p enting . H a l ini d ikarenakan agar d i sam p ing d ip ero leh batasan v ang d ef initif , tap i jug a akan d id ap ati p e m ah am an v ang ko m p re h e n sif tcntang ko m p e te nsi (kew enang an) d an b o b o t o to ritas d ari ked ua d isip lin tcrscbut. A ran d e ng an kata lain, d eng an m u nc u lnv a p ertany aan, kap an d im u lai kerja faqih d an tisu/iyyiiu? kita sem akin tertarik m elihai sisi p erbed aan ked uany a.

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Hukum Syara' 8 Sumber-sumbernya

Beberap a p erb ed aan sig nifikan antara fiqh d an usul al-fiqh d ap at d ilihat sebagai berikut:'s

1. Su m b e r h u k u m Islam atau d alil-d alil y ang d ig u nakan d alam

m eng g ali h u k u m syara' , b aik v ang d isep akad (sep erti kebu/aban

al- Q u ran d an sunnah), m au p u n v ang d ip ersilihkan (sep erti kc.hu/ahan istihsan

d an

mashhah al-mursalah)

2. M e n c arikan jalan keluar d ari d alil-d alil y ang secara z ahir d iang g ap b ertentang an, baik m elalu i al-jam' u wa al-laufiq

( k o m p ro m i d alil), tarjih (m eng uatkan salah satu d ari d alil-d alil y ang bertentang an), ruksah, atau tsaqat addalilain (gugur ked ua d alil y ang bertentang an). M i sal n y a, p ertentang an ayat d eng an av al, ayat d eng an had is, atau p ertentang an had is d eng an akal. 3. Pem b ahasan ijtihad, syarat-syarat d an sifat-sifat o rang y ang

beajtihad (mujtahid), baik y ang m eny ang ku t syarat-syarat u m u m , m au p u n syarat-syarat khu su s keilm u an y ang harus d im iliki mujtahid.

•I. Pem bahasan tentang h u k u m syara' , y ang m elip u ti svarat -ly arat d an m ac am - m ac am ny a, baik y ang bersifat tuntutan u n tu k berbuat, tuntutan u ntu k m ening g alkan suatu p erb u atan, m c m i l i h antara b erb u at atau tid ak, m au p u n y ang b erkaitan

d eng an

sebab, syarat, mani\ sab, bafalf jasad, \i-^uuah

d an

ruksah. D a l a m p em b ahasan h u k u m i n i jug a d ibahas tentang p em b u at h u k u m (hakim ), o rang v ang d ib eb ani h u k u m (mahkum ' a/aihi),

ketetap an h u k u m d an syarat-syarato ya serta p erb u atan-p erbuatan v ang d ikenai h u k u m .

Pem bahasan tentang kaid ah kaid ah y ang d ig u nakan clan cara m eng g u nakannv a d alam \nc\\gistinbatkan h u k u m d ari d alil-d alil, baik m elalu i kaialil-d ah bahasa m au p u n m elalui p e m aham an terhad ap tujuan y ang akan d ic ap ai o le h suatu sah (ayat atau hadis).

M i • 11.1111111.i<I I ki'.lnm 1 . . mi,i h m eng atakan bahw a y ang m enjad i

o b ji k nlain;i

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IIMII al fiqh ad alah ijtihad, Secara leng kap ia m eng atakan

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Hukum Syara' 8 Sumber-sumbernya

sebag ai b c riku t:

" The principle objective of usul al-fiqh is to regulate ijtihad and

to guide the jurist in his effort at deducing the law from its sources.

The need for the methodology of usul al-fiqh became prominent when unqualified persons attempted to carry out ijtihad. and the risk, of error

and confusion in the development of shari' ah became a source of anxiety for the ulema. The purpose of nsnl al-fiqh is to help the jurist to obtain an adequate knowledge of the sources of shari' ah and of the met hods of juristic deduction and inference, usul al-fiqh also regulates the application of qiyas. istihsau, istisbab. is tis/ah, etc., whose knowledge helps the jurist to distinguish as to which method

0/

deduction is best suited to obtaining the hukm sbar' i of a particular problem. Furthermore, usul al-fiqh enables the jurist to ascertain and compare streught and weaknesas 111 ijtihad and to gire preference to that rulling of ijtihad which is in close harmony with the nnsus.

Il may be added here that knowledge of the rules of interpretation, the .'• \mm, the Khass, the Muthlaq, the M nqayyad. etc.. is equally re-levant to modem statutory law. W hen the jurist and the judge, whether a specialist in the shari' ah or in secular law, fails to find any guidance in the clear text of the statute on a particular issue, be is likely to resort to judicial construction or to analogy. The skill, therefore, to iuler-prel a legal text and to render judicial decisions is indispensable for a jurist regard/ess as to whether he sits in a shari' ah court or in a court of statutory jurisdiction. A specialist in usul al-fiqh will thus find his skill of considerable assistance to understanding and interpretation of any legal text V

(Sasaran p o k o k nsnl a I fiqh ad alah m c ng atu r ijtihad d an m c n u n tu n

ahli h u k u m d alam up ay a m end c d u ksi h u k u m d an su m b er- su m b er

aslinv a. K e b u tu h an terhad ap m eto d o lo g i usulal-fiqh m enjad i sig nifikan

ketika o rang - o rang y ang d d ak m e m e n u h i ku alifikasi m elaku kan

ijtihad, sehing g a resiko terjad inv a kekeliruan d an kesemrautan

d alam p erkem b ang an Sv ari'ah m enjad i su m b er keg elisahan ulam a.

" M u h am m ad H a i h i m Kn m u l i , I'rimiplcs i»/ Islmnn luiisprutitnct (I iinlii

1 u m p u i [ I m i i h Pu b l l i h w i Sd n Bh d 1998), It

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H Hukum Syara' 8 Sumber-sumbernya

M aka, tujuan usul al-fiqh ad alah u ntu k m e m b antu p ara ahli h u k u m

m e m p e ro le h p eng etahuan y ang m u m p u n i tentang su m b er- su m b er

syari' ab, m eto d e- m eto d e d ed u ksi h u k u m d an inferensi (istinbat).

I sul al-fiqh jug a m eng atu r p enerap an qiyas, istihsau, istisbab, istis/ah

d an sebag ainv a, sebagai p eng etahuan y ang m e m b an tu para ahli

h u k u m u ntu k m em b ed akan m eto d e d ed u ksi m ana y ang p aling tep at

d ig u nakan d alam upaya m e m p e ro le h hu ju m syara'terhadap m asalah

tertentu. D i sam p ing itu , usul al-fiqh m e m u n g kin kan para ahli h u k u m

m em astikan d an m e m b and ing kan kekuatan d an kelc m ahan ijtihad

d an m e m b e rikan p referensi kep ad a kctetap an ijtihad y ang p aling

sesuai d eng an sah-sah.

Perlu d itam b ahkan d i sini b ahw a p eng etahuan tentang kaid ah

interpretasi, \imm. khass. mutlaq, mnqayyad d an sebagainya ad alah sama

celevannya d eng an h u k u m p eru nd ang - u nd ang an m o d e rn . Ke ti ka

ahli h u k u m d an h ak i m , ap akah sebagai seo rang y ang ahli syari' ab

ataukah h u k u m m o d e rn , g ag al m e ne m u kan tu ntu nan d alam sah

h u k u m y ang joins tentang masalah tertentu, m aka tam p akny a ia

harus b eralih kep ad a ko nstru ksi jud isial atau kep ad a analo g i. O l e h

karenany a, keteram p ilan m eng interp retasikan suatu sah h u k u m d an

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m i iKTJcm ahkan p utusan-p utusan h u k u m ad alah m u tlakb ag i seo rang

fthli h u k u m , tanp a m em p erhatikan ap akah ia bertug as d i p eng ad ilan

tyari' ah ataukah d i p eng ad ilan jurisd iksi p eru nd ang u nd ang an. D e

-ngan d e m ikian, seo rang sp esialis usul al-fiqh akan m enem u kan

l.i ic camp ilan b antuan y ang d ip erlu kan u n tu k m e m ah am i d an

tncng interp retasikan sah h u k u m ) .

C. S i g n i f i k an s i

Tujuan m em p elajari ilm u fiqh ad alah m enerap kan h u k u m - h u k u m

tyari' at Islam terhad ap p erbuatan d an u c ap an m anusia. Jad i, Amu fiqh

. 1 • 1.11.111 ceferensi seo rang h akim (qadi) d alam setdap kep u tu sanny a,

e h 11 u . 1 BCornng mufti d alam /a/wanyn d an referensi seo rang

"/ / / / ,/ / / ,/ / uiiiuk mcngetahui h u k u m

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JJW W' d al am setiap ucap an d an 11< 11>u,ii.iiiii\ 1 •1 I,mi tin jugfl untuk inem b atasi mukal/al terhad ap

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Hukum Syara' 8 Sumber-sumbernya

A d a p u n tujuan m c m p elajari i l m u

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usul al-fiqh lalah m c n e rap kan kaid ah- kaid ah d an p em b ahasannv a terhad ap d alil- d alil n n c i u n tu k

m eng hasilkan h u k u m syari' at Islam y ang d ip e ro lc h d ari d alil-d alil tersebut. Jad i, d eng an kaid ah d an p em b ahasan i l m u usul al-fiqh d ap at d ip ah am i nas-nas syar' iyyah d an h u k u m - h u k u m y ang d ikand u ng ny a. Ju g a, d ap at d iketahu i hal-hal y ang m enjad i sebab hilang ny a d alil- d alil y ang samar d i antara d d alil tersebut, d an d iketahu i p u la d alil-d alil y ang alil-d im enang kan ketika terjaalil-d i ko nf lik alil-d i antara satu alil-d alil d eng an d alil lainny a. D e n g an d em ikian d ap at d ikatakan d eng an eks-p lisit b ahw a usul al-fiqh ad alah send i i l m u fiqh p erb and ing an (al-fiqh

al-muqarin).

D . Perk em b ang an K aj i an U s u i al - Fi q h

Il m u usul al-fiqh m u n c u l p ad a abad ked ua hijrah.1" Sep anjang ab ad p ertam a, tid ak ad a keb u tu han m end esak terhad ap usul al-fiqh.

Sebab, ketika N a b i saw. m asih hid u p , tu ntu nan y ang d ip erlu kan d an jalan keluar u ntu k b c rb ag ai m asalah telah d ib erikan baik m elalu i w ahy u m au p u n p utusan lang sung d ari N a b i saw . ]nd i, p o sisi N a b i saw . p ad a saat i tu lang sung m enjad i su m b c r p enetap an tasyri' (masdar at-tasyri). Jika sahabat m e n e m u kan keb u ntu an h u k u m , m ereka d ap at secara lang su ng bertanv a kep ad a N a b i saw . A tau , N a b i saw . lang sung m e m b e rikan kctefap an h u k u m m e skip u n tid ak d iaw ali o leh p erso alan-p erso alan y ang d id ahu lu i d eng an p ertany aan-p ertany aan sahabat.

D e m i k i an juga selama p c rio d e setelah w af atN ab i Saw . p ara sahabat m asih kelihatan akrab d eng an ajaran-ajaran N a b i Saw . In i terlihat d ari kep u tu san-kep u tu san m ereka bany ak diilhaim o leh keberad aan beliau. Ke d c k atan m ereka kep ad a su m b er- su m b er d an p eng etahuan y ang m e n d alam m eng enai berbag ai p eristiw a m c m b e rkan m ereka kew enang an u ntu k m em u tu skan m asalah-m asalah p raktis lanp a ad any a keb u tu han m end esak terhad ap m e to d o lo g i.

A b d u l W ah h ab Kh al l al m eng atakan, m eskip u n d em ikian, para sahabat N ab i Saw . d alam m em b erikan fatw a h u k u m d an m ene

1 0 A bdul

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_{W ah h ab Kho llaf ,}

op,cti

.

_h 10

Hukum Syara' 8 Sumber-sumbernya

lo rkan kep u m san d eng an d alil- d alil sah y ang d ap at m ereka p ah am i b c rd asarkan ke m am p u an Bahasa A rab y ang baik tanp a m e m e rlu kan

kaid ah bahasa y ang d ijad ikan p e d o m an d alam m e m aham i nas. Kh allaf juga m e nam b ahkan b ahw a p ara sahabat m elaku kan istinbat

terhad ap h u k u m y ang tid ak terd ap at nas bag iny a berd asarkan kem am p u an m ereka d alam m e m b ina h u k u m syari' at Islam y ang telah m ereka jiw ai lantaran p erg aulan d an ked ekatan m ereka d eng an N a b i Saw ."

D i sam p in g i tu , m ereka jug a ad alah o rang - o rang p ertam a p ad a z am an N a b i saw . y ang m eng etahu i secara lang sung asbab an-nu^ul

ayat al - Q u ran d an asbab al-wiirnd had is-had is. D e n g an kata lain, mereka sebenarny a m a m p u m e m ah am i seluk b eluk d an tujuan-tujuan p em b entu kan h u k u m syari' at Islam sekaligus d asar-d asar p em b entu kanny a.

Pad a masa g enerasi tabi' in, p erm asalahan h u k u m m enjad i sem akin ko m p leks. H a l tersebut m e ru p akan ko nseku ensi lo g is d ari sem akin mcluasny a jaring an-jaring an um at Islam . U m at Islam m enjad i sem akin m eny ebar keberad aannv a v ang tid ak saja berad a d i p usat I ota Islam, M ad i n ah d an M ak k ah . Tetap i, meluas sam p ai kc Irak,

I '.israh, K u f a h d an scbag ainy a. O l e h karcnany a p ad a w aktu i tu , am at d ituntut keteram p ilan h u k u m . Ijtihad m enjad i sebuah keniscay aan.

I >i beberap a d aerah b e rm u n c u l an ijtihad atau p u n fatw a. D a n , d i beberap a d aerah tersebut m elahirkan p i o n i r- p i o n i r hand al d alam h u ku m Islam , sep erti Sa' id i b n M u say y ab d i M ad i n ah , ' A l q am ah i b n \V;i<.|c|as, al-Laits d an Ib rah im an - N ak h ai d i Irak, d an H asan al- Basri ili Basrah.

I lal v ang m enarik ad alah bahw a titik to lak p ara ulama tersebut d alam m enetap kan h u k u m m enjad i p lural. K a l a u sebag ian m enetap kan h u k u m berd asarkan it/aslahat, sebag aian lainny a m end asarkanny a p ad a qiyas. Beg itu juga halny a, kalau sebagaian ul.ini.i niend asarkan ratio hsis nya kep ad a had is, tetapi o leh sebag ian lainnya niciu.iLii sand aran akal (ra' ju).

I Ji h ii in bahw a i• i ].i•

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11 p luralitas sand aran yang d ijad ikan

(11)

Hukum Syara' 8 Sumber-sumbernya

p ijakan p eng am b ilan h u k u m . Ko nseku ensiny a ad alah lahir h u k u m

-h u ku m y ang v ariad f. D i sinila-h aw al p erbed aan d alam m c n g -

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

istinbat-kan h u k u m d i kalang an fuqaha. Pe rlu d ig arisb aw ahi b ahw a

p luralitas h u k u m y ang d ihasilkan d ari p erb ed aan sud ut p and ang

y ang d ijad ikan sand aran p ijakan d alam istinbat h u k u m sebenarny a

d id asarkan o leh keberad aan ko nteks v ang m eng itari suatu w ilay ah.

D i Irak m isalny a, sebag i akibat m inusnv a num erasi su nnah N a b i

Saw , m aka p enetap an h u k u m d eng an m end asarkan kep ad a ra' yit

mutlak d ip erlu kan. Sem entara bag i ulam a d i M ad i n ah , d aerah p usat Islam, masyarakat d eng an m u d ah m e n e m u kan su nnah N a b i Saw

A kib atn v a, sand aran p ijakan v ang d id asarkan kep ad a sunnah kerap

terjad i, b ahkan menjad i p rio ritas utama d alam istinbat h u k u m .

D ari keterang an d i atas jelaslah b ahw a m eto d c v ang d ig u nakan

d alam m c ru m u skan h u ku m syara' sem akin m e m p erliha tkan

b entu kny a. Perbed aan m eto d e y ang d ig u nakan m eny eb ab kan

tim b u lny a p erb ed aan aliran d alam fiqh. A d a riga ke lo m p o k besar

y ang m u n c u l d ari ko nd isi tersebut, sebag aimana y ang d iu ng kap kan o leh M u h a m m a d M a' r u f ad - D aw alib i, y aitu M ad rasah al-Iraq , M ad rasah al - K u f ah , d an M ad rasah al- M ad in ah .

Penamaan i n i m enu nju kkan p erb ed aan cara d an m eto d e y ang d ig unakan d alam m eng g ali h u k u m . Pad a p erkem b ang an selanjutny a,

M adrasah al-Iraq d an M adrasah al-Kufah leb ih d ikenal d eng an sebutan

M adrasah ar-Ra' yi, sed ang kan M adrasah al-M adinah d ikenal d eng an

sebutan M adrasah al-l ladis.

Setelah itu , m u n c u l p ara im am mujtahid kenam aan, khu su sny a

i m am m az hab v ang emp at, y aitu:

1. N i f m a n ib n Tsabit y ang leb ih d ikenal d eng an nam a Im am A b u H am f ah (80-150 H ./ 699- 767 M ) .

2. M alik ib n A nas, v ang leb ih d ikenal d eng an sebutan Im am M alik (93-179 H ./ 712- 795 M ) .

3. M u h a m m a d ib n Id ris as-sv afi'i, v ang lebih d ikenal d eng an sebutan Im am Sy afi'i (150-204 H ./ 767- 820 M ) .

4. A h m ad ibn I lanb al, v ang leb ih d ikenal dengan se b u i

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IM . IIII

A h m ad (161 241 11./ 780 H55 M ) .

Hukum Syara' 8 Sumber-sumbernya

E. Peian Imam Syafi'i

" To what extent is it justified to say that al-Shafi' i was the founder oj

usul al-fiqh? " , demikian tegas I lashim Kama/i dalam h/ikui/ya Principles

" I Islamic Jurisprudence.' ' -' M aknanv a lebih ku rang , "sc jau hm ana

kebenaran p erny ataan b ahw a Im am Sy afi'i d ikatakan sebagai p e nd iri

USul al-fiqh? D i sam p ing itu , d alam b entuk p ertany aan lain, W ael B.

I [allaq, seo rang p eng kaji h u k u m Islam ternama saat ini, m eng atakan

dftlam ju d u l tulisanny a, 'W as al-Shafi' i the M aster A rchitect oj Islamic

jurisprudence? " (apakah Sy af i' i sebagai g u ru arsitek U s u i al- Fiq h? ] .

fulisan tersebut d i muat d alam International Journal oj M iddle Hast

Hfudies\)wna\ Internasio nal Kaji an T i m u r tengah] tahun 1993, d an

dii ctak u lang tahu n 1995 d alam b u ku nv a y ang b erju d u l " Law and

I n\(d theory in Classical and M edieval Is/am" .'1

M c m an g , secara sep intas p ertanv aan tersebut c u ku p sed erhana,

I

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I lap i untuk m eng uraikanny a d eng an baik m e m b u tu h k an ked alam an

uaw asan, terutama asp ek Islamic legal history (sejarah h u k u m Islam).

I il i , d d ak heran d eng an d asar p elacakan d ata histo ris, m e ng u nd ang

In rbagai interp retasi tentang hal tersebut. Dus, terbuktilah akhirnv a

u l i n n ul p erbed aan-p erbed aan tentang Sy afi'i d eng an kary a ag ung ny a,

n Rlsalah, sebagai bap ak p e nd iri ilm u usul al-fiqh.

Bcrbag ai p and ang an b e rm u n c u lan tc ntang hal tersebut. l a p i ,

I i lihntannya iisiiliyynn sep akat b ahw a M u h a m m a d i b n Id ris

as-ifi'i ad alah p eletak d asar d isip lin usul al-fiqh. Lew at kary any a y ang

m o nu m ental, arRisa/ah, keto ko hanny a m enjad i tak terbantahkan.

I I ' talah ad alah kilab p ertam a yang secara sistematis m em b ahas

I i|i i n kajian usul a fiqh. I.ew at karyanya iniliih, ulam a usul b

elaka-ii i n m enjad ikanny a sebagai acuan dan genuine prototype tentang usul ,// fiqh, Kc u n g g u lan lainny a, kit ah ini m em u at bahasan terhad ap d

a-lil d aa-lil uw/ ;/ ' d alam ko nteks kha/ anah fiqh aw al, era sahabat, lahi' in

• I HI iiu .m i niiijtahidsebclumnya.

M ongudp pandangan N .J. C o u l s o n , ia m eng atkan bahw a Im am

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MW

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.i< i n 11.ill.I-1 [ History oj Islamit I tgal Thsoi itsi An Inrodm Hon to Sun ul ul I ii/// o lAinbridgfi < lambridgc Univ triity Preiii \l>77), h, 27

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Hukum Syara' 8 Sumber-sumbernya

Sy afi'i ad alah arsitek i l m u

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fiqh.14 H a l i n i b u kanlah b erarti bahw a

beliau y ang m erintis d an m c n g c m b an g kan i l m u tersebut. Jauh sebe-lu m ny a, hal itu sud ah d ibaha o leh i m am - i m am mujtahid, sep erti abu I lanif ah, Im am M al i k d an sebag ainv a. Tetapi, satu hal v ang berbed a ad alah, b ahw a p ad a m asa itu , p erkara tentang fiqh b e rlu m terf o rm u lasi secara sistematis. Baru lah itu terjad i seielah ar-Risa/ah

d ip u b likasikan.

Berb ed a d eng an p and ang an d i atas, W ael B. I Iallaq, Pro f e so r p ad a Kaji an Islam Univ ersitas M c G i l l , M o n tre al K an ad a m eng atakan d eng an u ng kap an p anjang sebag ai b erikut:

" M odern schoolarship has accorded Shafi'i (he distinction of being /he founder oj the science of legal theori (usul al-fiqh). and his Risa/a is now thought to be not only the first work expounding the subject, but the model that later jurists and theoreletncians strove to imitate. This conception of Shaft ' i as the " M aster Architect" of legal theory has as its corollary the notion that, once he e/bora/yed his theory, usul al-fiqh came into existence and that later authors simply followed in his footsteps. In other words, an unbroken continuity in the hiostory of legal teory is assumed between Shafi'iis Risa/a and the later writings on the subject.

Recent research has shown that such a continuity never existed and that the image of Shaft' / as the founder of usul al-fiqh is a later creation. Thjere is ample evidence in the sources to show that even as late as the end oj the third/ uitieth cent/try, legal theory as we now know it. and as we assume it to have issued from Shaft 'is work, had not yet come into existence. It is striking that cent/try produced not complete tra/ise on usul al-fiqh. In fact, Shaft' is Risa/a is rarely mentioned in the writings belonging to that century, and furthermore, it elicited neither commentary and refutation became a part of the written discourse. On the other hand, with the ad rent of the fourth j tenth century, Shaft' is Risa/a attracts, a number of commentaries and al leas two rebuttals. It also no coincidence that with the appearance of commentaries on, and refutations of, the Risala, there emerges for the first time a Mivable number of

^ m ! b A Z A "IS" "y"llsl" '" "_{^ W d l n b u i j h i Edinburgh I'fllviriity}

Hukum Syara' 8 Sumber-sumbernya

complete works of usul ah fiqh, works that treat of this discipline as an organically structured and comprehensive methodology.

The absence of intersel in Shaft' is legal theoretical discourse may be explained in part by the fact that the Risa/a does not offer an exposition of a legal theory propel. The tera/ise, as we have seen, is largely preoccupied with had//1), and offers only a few basic principles: (I) that law must be derived exclusively from revealed " criptn/erd" ; (2) that the prophetic Siinna constitutes a binding source of law; (5) that contradiction exists neitIter between the Siinna and the Quran nor among verses or hadi/hs within each of these two sinrces; (4) that the two sources complement each at l>er bermeneiitically; (5) that a legal ml ling derived from unambiguous and widely transmitted texts is certain and subject to no disagreement,

whereas a rulling that is inferred by means oj ijtihad and qiyas may be adject to disagreement; and finally (6) that ijtihad and qiyas, as well as the sanctioning instrument of consensus, are prescribed by the revealed

sources.

\ briej comparison of the subject matter of the Risala with that oj later works of legal theory revet/Is that a host of questions, fundamental

and indeed indispensable to usul al-fiqh, are entirely absent from the zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Risala. Questions of legal language, which occupy on average one-fifth to

fourth of the space in later leralises, are virtually non-existent in the Rnali. Other question pertaining to consensus, abrogation, legal reaso-ning, causation etc. alsoreceive little attention, if any...

The failure of the Risala to arouse the interest of jurists during the .eitluiy after its authors death may also be axplained in terms of the direction taken by the religious and legal movement in the course of the

(13)

H U k tt m SV a« ' 8 S u

mb e , - S„mber nya

reports that had infiltrated the domain of law... " »

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( Sarjana- sarjana m o d e r n sep akat b ahw a Sy af i' i berjasa b esar sebag ai p e n d iri i l i ^u usu/a' ffiqh d an Risa/ab-nya saat i n i d iang g ap tid ak

hany a sebag ai k a r ya p ertam a y ang m e m b ahas m ateri tersebut, tetap i jug a sebag ai m o dei b ag i fuqaha d an p ara teo retisi y ang b elakang an u n tu k berup ay a Q Xeng ikuti lang kahny a. K o n s e p s i n y a sebag ai " G u r u A rsi te k d ari usul al-fiqh b e r i m p likasi p ad a m u n c u ln y a seb uah g ag asan b ah w a se^kali ia m eng elab o rasi teo riny a, usul al-fiqh lahir ke p e rm u k aan d an bag i p enu lis d i era b elakang an hany a m e n g iku ti jejak-jejak lang kahny a saja. D e n g a n kata lain, ko ntinu itas d alam sejarah usul al-fiqh d iasu m sikan antara Risalah-nyn clan kary a-kary a lain tentang m ateri ya ng sa m a ya ng d atang b elakang an.

Penelitian d ew asja inj telah m e m b u k ti k an b haw a ko ntinuitas se-p erti d i atas, tid ak £>ernah ad a d an g am b aran b ahw a Sy afi'i ad alah p encerus usul al-fiqh ad alah seb u ah kreasi y ang d atang belakang an. Ban y ak su m b e r y a n ^ m e m b u k ti k an b ahw a m e s k i p u n sam p ai p ad a a k h n ab ad k e - t i g a / k « _s e mb i la n ) usul al fiqh y ang kita kenal sekarang , d an y ang kita a s u m s i ka n berasal d an kary a Sy af i' i, b e lu m lah m u n c u l m enjad i keny ataan. ^ u n g g u h m e n c o l o k b ahw a abad tersebut tid ak m eng c lu arkan s e b u ah kary a y ang leng kap tentang usul al-fiqh.

Sebenarny a, Rtsa/ah-^y,x Sy af i' i jarang d iseb ut d alam kary a-kary a

y ang m u n c u l p ad a s*bad tersebut. K a r y a i tu m e m u n c u l k an b aik ko m entar m au p u n p to no lakan m au p u n counter d ari p ara p eng arang p ad a p e rio d e itu , keti.fca jem s ko m e ntar d an counter m enjad i b ag ian dart w acana tertulis. D i p ihak lam , d eng an m u n c u ln y a ab ad ke-c m p at/ ke - ske-c p u lu h, Ri^/ah m e n arik p erhatian seju m lah ko m entato r d an p aling tid ak te r d atxa t d u a b antahan.Ju g a, tid ak ad a kebersam aan w aktu b ahw a d eng an % riu nc u lny a ko m entar ko m entar tentang , d an

counter terhad ap R/sa/ah-ymuncuj p i lh , l l I l l u|s p ejtam a sekali sejum lah

kary a v ang leng kap d an*c uku p besar tentangzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA ml al-fiqh, karya kary a y ang m e m p e rlaku kan d isip lin m i seb flg d l o b u f l i stru ktu r v ang

o rg anis d an m e to d o lo g n y ang i n e n y d u n i l l

A b senny a ketertarika,,, ,>.l(|., u a. au a uad alfiqh sebagian

WneJ i:

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l. ii i.

Hukum Syara' & Sumber-sumbernya

d ijelaskan d eng an keny ataan b ahw a Risalah tid ak m enaw arkan sebuah p enjelasan y ang w ajar tentang usul al-fiqh. K i ta b tersebut, Sebag aimana telah kita lihat, sebag ian besar d iisi d eng an had is, y ang hanya m enaw arkan b eb erap a p rinsip d asar, y aitu: (1) b ahw a h u k u m harus secara eksklu sif berasal d ari teks y ang d iw ahy u kan; (2) b ahaw a Sunnah kenb ian m eru p akan su m b er h u k u m v ang m eng ikat; (3) bahw a p ertentang an tid ak akan p c rn ah terjad i antara su nnah d an al-O u r' an , tid ak juga antara ayat-ayat al - Q u ran atau had is-had is d alam ked ua su m b er tersebut; (4) b ahw a secara herm enetik ked ua su m b e r ic iseb u t saling m eleng kap i; (5) b ahw a seb u ah aturan h u k u m y an g berasal d ari teks-teks y ang tid ak d irag u kan d an d itansm isikan secara luas ad alah p asti d an tid ak terjad i p ertentang an, sed ang kan sebuah . iim an y ang d isim p u lkan m elalu i ijtihad atau qiyas m e m u n g k i n k an

m i l uk terjad i p ertentang an; d an terakhir (6) b ahw a ijtihad d an qiyas,

ebag aimana d u ku n g an terhad ap p em akaian instru m e n ko nsensus,

1111 ciII LIkan o leh su m b er- su m b er v ang d iw ahy u kan.

Sebuah p erb and ing an singkat. tentang m ateri Risalah d an

n i . u i i i kary akary a usul ah fiqh y ang m u n c u l b elakang an akan m e m

-l " i -l i h atk an b ahw a sejum -lah p ertairy aan y an g f u nd am enta-l, d an fen! unya sangat d ip e rlu kan b erkenaan d eng an usul al-fiqh, b etu l- b etu l

n il 11, d item u kan d alam Risalah. Perso alan tentang bahasa h u k u m ,

H I" m em akan lo ku s sekitar sp erem p at b ag ian d ari kary a-kary a y an g

11 II II u t i l belakang an, b enar-b enar tid ak d ite m u kan d alam Risalah.

p erso alan lain y ang berkaitan d eng an ko nsensus, naskh-mansukh,

Bem ikiran h u k u m , sebab-akibat d an lain- lain, kalau p u n ad a, hany a Enendapat p o rsi y ang sangat m i n i m .

Keg ag alan Risalah d alam m e n u m b u h ke m b an g kan ketertarikan ahli h u k u m selama satu abad setelab p enu lisny a w afat, d ap at jug a d ijelaskan d e ngan arah y ang d iam b il o leh g erakan keag am aan d.ui h u ku m selama ku ru n w aktu abad ke-d u a/ ke-d elap an d an ke

i i " i ke sc i n b i l. ui. PflSC m i 1 1in ii! ' k ii) d iland ai o l e h satu ciri d i m ana

I ii 11 ul. II .II i 1 1), iin r.i. i. v ang d ikenal d eng an ra'yi\ menjad i d o m i n an . lenje] p en ban abai I terael nit, gej akan lain \ ang I lerlaw anan sang i n i n< I m l i n l u d r , had r, N ab i '.ed ang m u m i l l Pad.i ' . . i. il S\ a h ' i

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Hukum Syara' 8 Sumber-sumbernya

ini m u n g k i n d iseb ab kan o leh p erkem b ang an y ang cep at d ari v o l u m e cerita-cerita kenabian y ang m eny u su p ke d alam w ilay ah h u k u m .

Pand ang an y ang d isam p aikan /

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

lal/aq i n i jelas m e nd o b rak p em aham an d an key akinan v ang selama i n i telah m ap an b ahw a Sy af i' i

d eng an kary any a, Risalah, ad alah p eletak d asar kem u nc u lan i l m u usul al-fiqh. K ar e n a p erso alan tersebut m e l i n g ku p i asp ek histo ris, m aka w ajar saja terjad i p erb ed aan-p erb ed aan d alam , ap akah m e m ah am i d ata, m eng interp etasikanny a d an m e m b e rikan kesim p u lan atasny a. Y an g p e n tin g ad alah, sem akin g encarny a g erakan keilm u an y ang m enekankan p end ekatan em p irik tentang sejarah h u k u m Islam . D a n , Hallaq telah m e m u l ai lang kah tersebut.

U n t u k m e nu tu p p em b ahasa i n i , ap a y ang d iu ng kap kan o leh I Iashim K a m a l i , p e rlu d ip ertim b ang kan. Pc rny ataanny a i n i ad alah jaw aban atas p ertany aan y ang telah d itam p ilkan d i aw al p em b ahasan. Le b i h lanjut ia m eng atakan sebag ai berikut:

" ... one theory has it that usul al-fiqh has existed for as long as the

fiqh has been known to exist. \ 'or fiqh could not have come into being

in the absence of its sources, and of methods with which to utilise the

source materials. This would in turn, imply that usul al-fiqh had existed

long be I ore al-Shafi' i. Nimerous exam pies could be cited to explain how

_ in early Islam, the Compan ions deduced the rules of fiqh from their

sources. Usui al-fiqh, in other words, had substantially existed before the

period which saw the emergence of the leading imams of jurisprudence.

But it was through the works of these imams, especially al-Shafi /. that

usul al-fiqh was articulated into a coherent body oj know/edge, liven

before al-Shafi' i, we know that . I bit Hani fab resosted to the use of

analogy and istihsau while Imam M alik is known for this cloctrine of

the M adinese ijma' , subjects to winch we shall have occasion to return.

W hen al-Shafi' i came on the scene, he found a wealth of juristic thought

and advanced levels of argumentation on methodological issues. But the

existing works were not entirely free of discordance and diversity which

had to be sifted through by the standards which al shaft / av/ucalated in

his legal theory of the usul. I le devoted his Risu/uh exclusively to this

subject, and this is widely acknowledged to />e tl>e first worl oj authority

Hukum Syara' 8 Sumber-sumbernya

on usul al-fiqh" .16

(... salah satu teo ri y ang m eny atakan b ahw a usul al-fiqh ad a Bepanjang fiqh d iketahu i ad a. Fiqh d d ak d ap at m u n c u l d alam kefiad aan su m b er- su m b er d an kefiad aan m eto d e- m eto d c u ntu k m eng g u nakan l u m b e r itu. Sebenarny a hal i n i m eny atakan b ahw a usul al-fiqh telah Ida sebelum as-Sy afi'i. Sejum lah c o n to h p erlu d ikem u kan u ntu k meiijelaskan bag aim ana d i masa aw al Tslam p ara sahabat m e n d e d u ksi l i u k u m - h u k u m fiqh d ari su m b er- su m b erny a. D e n g an kata lain, usul Ul fiqh secara substansial telah ad a seb elu m d atang ny a p c rio d e y ang

inrnv aksikan m u nc u lny a i m am - i m am ma^hab. Tetap i m elalu i p ara

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

II nam i n i , khu su sny a as-Sy afi'i, usul al-fiqh d iartiku lasikan ke d alam i buah ke l o m p o k p eng etahuan y ang ko he re n. Bah kan , se b e lu m as-Syafi'i, kita m eng etahu i A b u H an i f ah m e m i l i h u ntu k m eng g u nakan

inalo g i d an istihsau, sem entara Im am M al i k d ikenal karena d o k tri n

uniii' p end u d u k M ad in ah n v a. Ketika as-Sy afi'i m em asu ki i kl i m i n i , ia

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

11 icnjum p aikekay aan p e m ikiran juristik d an p e n d alam an arg um entasi

mi ngenai m asalah-m asalah m eto d o lo g is. Tetap i, kary a-kary a y ang [i l i l i ada tid ak terbebas d ari p erselisilian d an p erbed aan p end ap at

H I" harus d iselcksi m elalu i p e d o m an - p e d o m an y ang d isu su n o leh i Syafi'i d alam teo ri h u ku m n y a, D i a m enu lis kitab Risalah y ang pi H a khusus m em b ahas tentang usul al-fiqh, d an kitab i n i d iaku i

i II a luas sebag ai kary a o to ritas p ertam a d alam b id ang ini) .

F. Pendekatan dalam Usui al-Fiqh

I >alam sejarah p erkem b ang an fiqh d ikenal d u a aliran usul al-fiqh.

I - d uanv a m u n c u l akibat p erbed aan d alam m e m b an g u n teo ri usul al-flqh. I lashitn K am al i d eng an g am b lan g m enjelaskan ked ua aliran nil sebagai berikut:

following the establishment of the madhahib the ulema oj the

vario us schools adopted two different approaches to the study oj usul

id fiqh, one of which is tbeoritical and the other dednc live. The main

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Hukum Syaia' 8 Sumber-sumbeinya

substance. \l hereas the farmer is primarily concerned with the exposition

of theoretical doctrines, the later is pragmatic in the sense of that theory

is formulated in light of its application to relevant issues. The difference

between the two approaches resembles the work of a legl draftsman when

it is com pared to the work of a judge. The former is mainly corned

with the exposition o/ principles whereas the latter lends to develop a

synthesis be/ween the principled and the rec/uire-meu/s of a par ticu/ar

case. The theoritical approach to the study of usul al-fiqh is adopted by

the Shafi' i school and the M utakah/imun. that is the nlema of kalam

and the M u'larjiah. The deductive approach is, on the other hand,

mainly attributed to the I la/iafies. The for mer is known as nsnl

al-Shafi' iyyah or lariqah al-M utakallimin, whereas the latter known as

usul al-h\anafiyycd). or lariqah al-Fuqaha" .1'

(Setelah tc rb entu kny a m az hab - m az hab , p ara ulam a d ari berbag ai m az hab , m e n g am b i l d u a p end ekatan v ang berbed a tentang kajian

usul al-fiqh, y aitu p ertam a p end ekatan teo retis d an ked ua p end ekatan d ed u ktif. Perbed aan ked uany a leb ih p ad a m asalaho rientasi ketim b ang substansi. K a l a u y ang p ertam a b erhu b u ng an d eng an p eng u ng kap an d o k tn n - d o k tri n teo retis, m aka y ang terakhir leb ih bersifat p rag m atis; b ahw a teo ri d if o rm u lasikan d alam kerang ka p enerap annv a terhad ap m asalah-m asalah y ang relev an. Perbed aan antara ked ua aliran ini m eny eru p ai kary a seo rang p eru m u s h u k u m (law-finding, Pen.) ketika d ip erb and ing kan d eng an kary a so rang h ak i m (judge made-law, p en.). Y an g p ertam a b erhu b u ng an d eng an p eng u ng kap an p rinsip - p rinsip , sem entara v ang terakhir c e nd e ru ng kep ad a p eng em b ang an sinresis antara p rin sip d an realitas. Pend ekatan teo retis d alam usul al-fiqh

d i p e l o p o ri o leh M az h ab Sy af i' i d an mutakallimun, ulama kalam d an g o lo n g an M u ktaz i l ah . Sebalikny a p end ekatan d e d u ktif d i p e l o p o ri o leh u lam a M a z h a b 1 Ianari. Kalau y ang p ertam a d ikenal sebagai usul as-Syafi' iyyah atau tarikah miitaka/limun, m aka y ang terak hit d ikenal sebagai usul al-Hanafiyyah atau lariqah al-Fuqabd).

D a r i keterang an d i atas dapat d ip aham i bahw a p end ekatan teo rid s d alam b ang u nan teo ri usul al fiqhnya d d ak d ip eng aru hi o leh

i l a s h i i n Kamali, op cU.,h I

Hukum Syara' 8 Sumber-sumbernya

masalah m asalah pirn' (masalah keag amaan v ang tid ak p rm sip il) . A liran i n i b erusaha m enetap kan kaid ah- kaid ah d eng an alasan y ang kuat, baik naqliyah ( al- Q u ran d an H ad i s N a b i saw .) m au p u n ' aqliyah

(akal p ikiran) , sehing g a teo ri v ang d ihasilkan terkad ang conform d e-ngan masalah / / / / -/ / 'atau m alah sebalikny a tid ak conform.

Sem entara aliran d e d u ktif d alam b ang u nan teo ri usul al fiqh-nyn

ha nvak d ip eng aru hi o l e h m asalah ////•//'. M e re k a m e m b ang u n teo ri letelah m elakukan analisi faktual v ang b erkem b ang . D u s , m anakala terjad i disconfor mity antara kaid ah d eng an hukum/ / / / •/ / ', m aka kaid ah tersebut d iu b ah d an d isesuaikan d eng an h u k u m / / / / / / 'tersebut. A ta u d eng an nad a lain d ap at d ikatakan b ahw a aliran teo retis c e n d e ru n g

uieng g ang g ap usul al-fiqh sebagai b id an g y ang b e rd i n send iri d i

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

IIU IK I ficjli harus m eny esu aikan d iri, sem entara p end ekatan d e d u k ti f

berusaha m eng aifkan usul al-fiqh secara leb ih d ekat kep ad a m asalah-iii isalah d etail, furu' al-fiqh.

0. Perk em b ang an Literatur U s u i al - Fi q h

I )an ked ua aliran usul al-fiqh d i atas, d i sam p ing m c lah irkan ul una juga m c lahirkan literarur-literatur. Beb erap a literatur y ang akan d iseb utkan d i b aw ah i n i m eng g am b arkan kep ad a kita b ahw a p erbed aan aliran d alam w acana p e m ikiran tid ak m eny eb ab kan i ninusny a kread fitas. T a p i seb aliknv a, kread fitas m ereka sem akin m e-nuii|ukkan tang g ung jaw ab keilm u an y ang m ereka m iliki. Be riku t i n i

11 HI d iketeng ahkan b eb erap a literatur p e nring y ang d isistem atikkan i n i l d eng an p end ekatan m asing - m asing serta beberap a literatur

H I" d ihasilkan o leh ahli / / W p ad a era ko 11 tempo re r,ha\k d alam Bahasa \i,iI>, m au p u n d alam Bahasa Ing g ris.

Literatur y ang d ihasilkan o leh p end ekatan teo retis d iantarany a

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

1/ Risalah karya Id ris as-Sy afi'i (w. 204 H . ) , M n' tamad fi Usui

al-/7 7 A karya A b u I [usain al- Basri (w. 436 H . ) , al-Burhau fi Usui al-Fiqh

I II \ a Im am al I laram am al |u\vami (w. 478 H . ) , al-M /is/asja fi 11m

al- Usui

karya [mam A b u Harnid ;il G hazali (w .505 II.),

al- M ahsul fi

'Urn al I 'i/ / / kill \.i I akin u d d in ai Ka/ i (w. 606 I I.), '/ / Ihlam fi I ' su/al

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Hukum Syara' 8 Sumber-sumbernya

al-l hulzyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBAkarya al- Bay d aw i (w. 685 H . ), Nihayat as-Sulfi Syarh M inhaj al-W usulila i//// al-l ' s/ilIi al-Baydawi'karya Jam alu d d in al - A sn aw i , d an

Al-Luma'fi I 'sal al-Fiqh kary a A b u Ishacj Ib rahim i b n A l i as-Sy iraz i. Literatu r y ang d ihasilkan o leh p end ekatan d ed uktif, y akni Risa-lah fi al-i 'sal kar\a A b u H asan al - K arak h i (w. 340 H . ) , Usui al-Fiqh al-M usamma al-Fusulfial-XJsui'karya A b u Bakr ar- Raz i (w. 370 H . ) .

( ' salal-Ba^dawi kary a Fak h r al- Islam al- Baz d aw i (w. 483 H . ) , Us/// as-Sarakhsi kary a Sy am su d d in as-Sarakhsi (w. 490 H . ) , 1' a' sis a//-J\a~ar

kary a A b u Z a i d ad - D ab u s i (\v. 430 H . ) , d an M anor al-Anwar fi I' snl al-Fiqh kary a al - H af i z an - N asaf i (w. 790 H .)

Literatu r y ang d ihasilkan o leh p end ekatan konfergensi (g abung an) lahir u ntu k m enjem b atani ked u a aliran d i atas. Beb erap a literatur b eriku t ini m c n g g am b arkan p erkem b ang an ke arah konfergensi d ari aliran teo retis d an aliran d ed uktif. D i antaranv a ad alah sebag ai b eriku t:

1. Bad i ' a n - N i z a m al- Jam i' bay na L' su l al- Baz d aw i w a al- Ih-kam kary a M u z af f aru d d i n as-Sa'ad (w. 649 H . ) . K ary a i n i m e ng g ab u ng kan antara I 'sal ,/l-Ba~dawi d eng an Ihkam al-A m i d i

2. at- Taw d h ih f i halli G h a w a m i d at- Tanq ih kary a Sad r as-Sv ari'ah A b d u l l ah i b n M as ' u d al - Bu k h ari (w .747 II.). karya ini m e ru p akan ring kasan d ari U su i al- Baz d aw i, al - M ah su l d an M u k h tasar al - M u n tah a kary a A b u I m ar IIsm an i b n al-I Iajib (w. 406 H . ) .

3. at- Talw ih fi K a s y f H aq aiq at Tancjih karya Sa'ad u d d in at Taf taz ani (w. 792 H . )

4. Jam'u al-Jaw am i' kary a Taju d d in as- Su b ki (w. 771 H .) 5. A t- Taq ri r w a at- Tahb ir kary a M u h a m m a d A m i r al-H ajj al I la

labi (w. 879 H.)

6. A t- ' l' ahrir fi U su i al - Fi q h kary a K a m a l u d d i n ib n al-I l u m m a m (w. 860 H .)

7. M u s al l am as- Su b u l karya M u h i b b u d d i n tlxi A b d as Sy akur (w. 1119 11.)

Hukum Syara' 8 Sumber-sumbernya

H. al- M u w af aq at fi U s u i Sy ari'ah kary a A b u Ishaq Ib rah im as-Sv atibi (w. 790 H ) .

\ d ap un literatur u su l al-fiqh kontemporer d alam tulisan ini

d i ke l o m p o kkan ke d alam d ua bahasa. Y a k n i y ang d itulis d alam

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

11 thasa \rab d an bahasa Ing g ris. H aru s d iaku i, bahw a d alam bahasa

' in " , lainny a, hal tersebut juga d ap at d item u kan sep erti d alam

b ill i a Beland a, Perancis d a n je r m a n . Selain itu , kehad iranny a jelas

M I ii m em b antu kita d alam m e m ah am i seluk beluk ilm u u su l al-fUjh V ang d itulis d alam bahasa A rab , d i antarany a y ang terp enting

" I 11 ili sebagai b erikut:

I Irsyad al - Fu h u l ila Tah q iq i al - H aq q i m i n ' Il m al - U su l (t.t.)

karya as-Sy aukani (w. 1250 H ) .

I ail al Fi q h (1938) kary a M u h a m m a d K h u d a r i Beik.

I ul al- Fiq h (1978) kary a A b d u l W ahhab KhaUaf.

I I ail al Fi q h (1957) karya M u h a m m a d A b u Z ah rah .

il W ajiz fi l ' s u l al- Fiq h (1992) kary a A b d u l K a n m Z ai d an . I ul al Fi q h al-Islam iy (1986) kary a W ah b ah az - Z u h ai l i .

I ul al Fiq h (1969) kary a Sy eikh M u h a m m a d Rid a al- M u z af f ar.

M u khtasar I fsul al - Fi q h karya A b u [alii Tsalab i.

I sul al Fiq h al-Islam i (1990) kary a Z ak i u d d i n Sy a'ban .

in I ul al Fiq h (t.t.) kary a M u h a m m a d A b u N u r Z ahir.

I I J Wajix Ii Usu i al Tasy ri' al Island (1984) karya M u h a m m a d

I la.an I litu .

\ ai al

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

1 klii11:II li Q aw a' id al- Usu liy y ab fi Ikbtila al- Fu q aha (1982) karya M u staf a Sa i d al K h i n .

I

\ I ail ..I b'iqh al Islami (1982) kary a Z akariy a Ba r n .

II Na/ arat Ii l ' su l al I'iqh (1980) kary a M u h a m m a d Ib rah im I hlnaw I.

\ • i ul il l i q l i (1969) karya M uhammad Zakariya al Bardisi. l u M n i, l n | al I n i l - HI h I i n iK| I ).ilalal al A l i a / 'ala al A b k a m

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Hukum Syara' 8 Sumber-sumbernya

(1989) kary a A b u Bakr al- H asan.

17. M ab ahis a l - H u k m ' ind a al- Usu liy y in (1972) kary a M u h a m m a d Salam al - M ad k u r.

18. A s- Sab ab ' ind a al- u su liy y in (1980) kary a A b d u r r a h m a n i b n A l l ar- Rab i' ah.

19. 11m L'sul al - Fi q h (1990) kary a A h m a d Ib rah i m Be ik. 20. U s u i al - Fi q h al-Islam iy (1984) kary a A b u al- ' A y n ain Bad ran. 21. A l M a d k h a l lla ' i l m U s u i al Fi q h (1959) kary a M a ' r u f ad

-D aw al i b i .

22. A l - U s u l al - ' A m m ah l i al - Fi q h al - M u q ari n (tt) kary a M u h a m m a d Taq iy y u l H a k i m .

23. Ta' lil al- ahkam (1947) kary a M u h a m m a d M u staf a Sy alb i. 24. A d a p u n literatur u su l al- f iq h ko n te m p o re r y ang d itu lis d alam

bahasa Ing g ris, v aitu:

25. D u n c an B. M ac d o n al d , D e v e l o p m e n t o f M u s l i m Theo lo g y , Jurisp rud ence and C o n sti tu d o n al T h e o r y (1926).

26. N o e l J. C o u l s o n , C o n f l i c ts and Te n sio n in Islam ic Jurisp rud ence (1969).

27. , A H i sto ry o f Islam ic L a w (1964).

28. M aji d K h a d d u r i , Islam ic Jurisp rud ence; as-Shafi'i's Risalah (1961)

29. A n w a r A h m a d Q ad ri , Islamic Jurisp rud ence in d ie M o d e r n W o r l d (1981).

30. Faz lu r R ah m an , Islam ic M e th o d o l o g y in H i s to ry (1965). 31. Jo sep h Sc hac ht, an Intro d u c tio n to Islam ic L a w (1964).

32. , T h e o rig ins o f M u h a m m a d a n Ju risp ru d enc e (1950)

33. A l - I la) M o i n u d d m A h m e d , Th e Urg enc y o f [jtihad (1992).

V I . s.l I. \ i n i i i , I '.I an in Law and Its Im p lic atio ns f o r (the) M o d e rn W o rl d (1989).

Hukum Syara' 8 Sumber-sumbernya

VS. M o h a m m a d I lashim K a m a l i , Princ ip les o f Islamic Jurisp rud ence (1991).

a, W ael B. I lallau , A H i sto ry o f Islam ic Leg al Theo ries (1997). Vhmad I l a s a n , T h e K a r i y D e v e l o p m c n to f Islam ic Ju risp ru d enc e (1970).

\8. M ajid K h a d d r u i , Islam ic Jurisp rud ence; al-Shafi'i's Risalah (1961)

• '» \nw ar A h m a d Q a d r i , Islamic Ju risp ru d enc e in the M o d e r n W o r l d (1981).

in \I>dur rah im , Princ ip les o f M u h a m m a d a n Jurisp rud ence (1911)

II M u staf a A z a m i , O n Schacht's O ri g i n s o f M u h a m m a d a n jurisp rud ence (1985).

I ' K h al i d M as ' u d , Islam ic Le g al Ph i l o so p h v ; A Stud y o f A b u Ishacj as-Shathibis L i f e and Tho u g ht (1977).

I | ' hristo p hc r M elc hert, 'The Fo rm atio n o f the Su nni Sc ho o ls o f

I aw ; N i n u V T e n t h Centu ries (1992).

I lashim K a m a l i m e m b e rikan catatan tentang b erb ag ai p ro d u k

I

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

II \ a

usul-al-fiqh d alam bahasa Ing g ris. Ia m eng atakan sebag ai

b e i ikut:

" ... W ork of we tern authorship on this subject are broad/ey

spea-king, primarily concerned with the history of jurisprudence, whereas the

juridical subject-matter of nsnl al-fiqh does not receive the same level

Oj attention as is given its historical develompemenl. Bearing in mind

the nature of the existing English literature on the subject, and the fact

lb.it there is adequate information available on the history oj Islamic

jurisprudence in hng/ish, the present work does not attempt to address

the historical deveiompemnt and instead focuses on usul al-fiqh itself.

\ no! her poi ul to be noted regarding works on Islamic jurisprudence

in Eng/lsb b\ both M uslim and non-M uslim authors is that they are

unueivhal selective in their treatment of the relevant topics, and certain

\ub/ e, I lend to be ignored or treated only briefly. Cosequenlly, information

(18)

Hukum Syara' & Sumber-sumbernya

com/Hands, and prohibitions, and textual implications (ad-da la la t) is

particularly brief and often non-existent in these works, liven some of

the more familiar topics such as qiyas, istihsau, 1st is/ah, istisbab and

sadd al-dhara ' i are treated superficially in most of the English book that

are the currently in use

(...Kary a-kary a p enulis Barat tentang p o k o k bahasan i n i , p ad

u m u m n y a m c m b ahas terutama tentang sejarah fiqh, sem entar

m ateri jurid is usul al-fiqh tid ak m enerim a ting kat p erhatian y ang sam a

sebag aimana y ang d ib erikan kep ad a p erkem b ang an histo risny al

M eng ing at ciri literatur usul al-fiqh berbahasa Ing g ris y ang telah

terbit d an kenyataan b ahw a ada i n f o rm asi y ang c u ku p m e m ad ai

m eng enai sejarah usul al-fiqh d alam Bahasa Ing g ris, m aka kary a ini

tid ak berusaha m em b ahas p erkem b ang an- p erkem b ang an histo ids]

tetap i leb ih m em u satkan p ad a usul al-fiqh itu send iri (karya K a m a l i ,

Principles of Islamic jurisprudence (1998), p en.).

Bu tir lain y ang harus d icatat m eng enai kary a-kary a usul

al-fiqh berbahasa Ing g ris baik o leh p enulis m u sl i m atau n o n - m u s l i m

ad alah b ahw a kary a-kary a itu agak selektif d alam m eng u raikan to p ik- to p ik y ang rc lev an d an p o k o k bahasan tertentu c end eru ng

terabaikan atau hany a d ujelaskan secara ring kas. Ko n se ku e n sin y a ad alah, in f o rm asi m eng enai berbag ai to p ik, sep erti kaid ah- kaid ah

interp retasi, klasifikasi kata-kata, p erintah- p erintah d an larang an

serta im p likasi- im p likasi tekstual (ad-dalalat) sangat sing kat d an acap

kali d d ak terd ap at d alam kary a-kary a i n i . Bah kan , beberap a to p ik

y ang leb ih terkenal sep erti qiyas, islihsan, islislah, istisbab, d an sadd a% .

% ara V d ijelaskan secara d ang kal d alam sebagian besar b u k u berbahasa

ing g ris y ang sckarang d ig unakan).

H aru s d ip ah am i d eng an baik b ahw a p esan K a m a l i d i atas

agak-nya m enjad i p e n d n g bag i kita p ara p eng kaji h u k u m Islam . Bahw a m enjad i b u k d sejarah, ternv ata p eng kaji h u k u m Islam , tid ak saja

m u slim tetap i juga m ereka-m ereka v ang n o n - m u sl i m . Sebagai the

outsiders kary a m ereka kecuali m e m i l i k i sed eretan analisis ilm iab ,

juga tid ak m enu tu p ke m u ng kinan m e m b u ahkan interp retasi Vang

" Ibid

Q« a ra ' a Sumber-sumbernya

Hukum Syara * Seudin.

n„ dengan * * * * * *

' ' •l'U'l" -V a g Ulrica karya mereka dalam

(19)

Hukum Syara' 8 Sumber-sumbernya

HUKUM SYARA'

(20)

H U K U M S Y A R A '

Pengertian & Ruang Lingkup

a I'nngertian H uk um S y ara'

l ' i n . i h u k u m b a g i k i t a a m a t t e n t u b u k a n l a h h a l y a n g a s i n g .

i i i l i t p i i s c t i a p h a r i , b a h k a n s e t i a p j a m l d t a m e n d e n g a r , m e m b a c a

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

i i i i l e m u k a n p e r n y a t a a n t e n t a n g h u k u m . A d a l a h b e n a r p e p a t a h

n i l i i n g s e l a n j u t n ya m e n j a d i a d a g i u m h u k u m ,

" ibiius, ubisocietas"

1

1 i n a n a a d a h u k u m d i s a n a a d a m a s y a r a k a t . A d a g i u m i n i

m i l M i k a n b e g i t u p e n t i n g n y a h u k u m b a g i m a s y a r a k a t .

I i l i n h a l i t u m e n a n d a k a n s u a t u k e r j a h u k u m p r o d u k m a n u s i a ,

1_{1 i n g k a b b e s a r m a n f a a t n y a j i k a d i b a n d i n g k a n d e n g a n h u k u m}

ill I • 111.111, < ' l e b k a r e n a , T u h a n tidak b e r k e p e n t i n g a n d e n g a n

I Hll " d i l i i a b k a n N y a k e p a d a m a n u s i a , s e m e n t a r a m a n u s i a d i

• ' • 11 ' i i i1_{' di n g a n s e ga l a k e t e r b a t a s a n n y a m e n y u s u n h u k u m , i a j u g a}

' ill i k e p i n i i n g a n d e n g a n h u k u m y a n g d i b u a t n y a s e n d i r i .

I i l i n I n " i i n I >.i• •.11111.111.i h u k u m d a l a m p a n d a n g a n I s l a m ? . S e b e

-1

II i n u l H |" Mil•.111.i•..111 m i , p e r l u d i t e g a s k a n b a h w a i s t i l a h h u k u m

' lil'i I " i i l l d a n b a l l . r , a \ i a b . ( B e l i n d a ;

mbt, W Slt I n g g r i s ; bill',

(21)

Hukum Syara' 8 Sumber-sumbernya

d ari akar kata

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

" bakama-yabkumu-h/ikmau" , artiny a al-man'u, y akni m enc eg ah. fuga b erarti " al-qadd" , y a k n i p u tu san .1 D i kalang an

u su liy y u n, jika y an g d im aksu d kan d eng an h u k u m , m aka ad a beberap a arti y ang d i m i l i ki , y ak n i :2

1. M e n e tap kan sesuatu atas sesuatu atau m eniad akanny a, sep erti m enetap kan terbitny a b u lan d an m c niad akan keg clap an d e-ng an tcrbitny a m atahari.

2. K h i tab A l l ah , sep erti " aqimu as-salaf*. D a l a m hal i n i y ang d im aksu d d eng an h u k u m ad alah nas y ang d atang d ari Syari'.

3. A k i b at d ari khitab A l l ah , sep erti h u k u m w ajib y ang d ip aham i d ari Fi r m an A l l ah Sw t, " aqimu as-salat" .

4. Ke p u tu san hakim

A d a p u n secara term ino lo g is, h u k u m m c m i l i k i arti y ang b erb ed a karena p erb ed aan p and ang an d alam m elihatny a. D al am a m sed crhana d ap at d ikatakan b ahw a h u k u m ad alah scp erang kat p eraturan tentang ting kah laku m anusia y ang d itetap kan d an d iaku i o leh suatu neg ara atau k e l o m p o k masy arakat, b erlaku d an m eng ikat untuk sc lu ru h ang g o tany a. N a m u n jika kata h u k u m d ikaitkan d eng an p erkataan

syara ', m aka p eng ertian h u k u m tcrscbut b ertam b ah sp esifik d eng an m uatan m akna ilahiyah, y ang m ana p erkataan syara*itu send iri dapat-d iartikan sebagai suatu jalan atau suatu ketentuan Tu h an v ang harus d i tc m p u h d an d ip atu hi.

Bag i fuqaha, h u k u m syara' ad alah "sifat v ang m e ru p akan p eng aru h atau akib at y ang ti m b u l d ari titah A l l ah terhad ap o rang mukallaf.

D a l a m b entu k i n i y ang d i m ak su d d eng an h u k u m .syara' ad alah "w ajib ny a salaf sebagai p eng aru h d ari titah A l l ah v ang m e n v u ru h

salat; atau haram ny a m e m akan harta o rang lain secara balil sebagai akibat d ari larang an A l l ah m em akan harta o ran g secara balil.

Sem entara bagi usuliyyun, y ang d im aksu d d eng an h u k u m syara'

ad alah " K h i t a b A l l ah y ang m env ang ku t tind ak- tand u k mukallaf

d alam b entu k tuntutan, p ilihan berbuat atau tid ak, atau d alam

' W a h b a h / n h a i l i , Qp.cit,, I). 17

'I hi, I

Hukum Syara' 8 Sumber-sumbernya

i . . m i l l ketentuan-ketentuan". A h l i usul m e m an d an g p eng etahuan

i. m i n " titah A llah v ang me nv ang kut tind ak- tand u k m anusia itulah

zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA

111 . I i c b u i d eng an h u k u m syara\ sep erti titah A l l ah "kerjakanlah

11 i u larang an- N y a "jang anlah kam u m e m akan harta o rang lain Ii m iig an cara y ang balil" .y

I 1

II i d ua p enjelasan v ang d isc b u tkan d i atas m enu nju kkan b ahw a

I 11 b erp ikir y ang m eng and alkan p ijakan ke arah m eto d e p eng ena i d an sum ber v ang d ig u nakan amat kcntal bag i usuliyyun. H a l ini 11 dilihat bahw a salah satu fung si usul al-fiqh ad alah m eng elu arkan m i d an d alil, m em and ang ny a d ari segi sah syara' y ang harus

• M kan m enjad i h u k u m y ang terinci. Karc n an y a, ushuliyyun

ing g ap h u k u m syara'itu