Ash-Shiddieqy’s introduction of the term Indonesian fiqh was a compromise between Indonesian nationalism and Muslim reformism. By making Indonesian customs one of the sources of Indonesian fiqh. His conceptualization of “Indonesian fiqh”, through his immersion in classical Arabic texts and the writings of later reformers from the Middle East, and Hazairin’s emphasis on the role of particular cultural circumstances in shaping the Islamic content of Indonesian law, both show a comparable comparison. initiatives in the 1980s and 1990s. All of these writing initiatives continue to be the backdrop for legal discussion and debate among Indonesian Muslim intellectuals in the early twenty-first century. Indonesian fiqh can be interpreted as a concept of fiqh that is more locally based in Indonesia. Hasbi As-Shiddiqi and Hazairin are the two figures who initiated the Indonesian model of Fiqh, in addition to other scholars. Hasbi Hasbi was one of the reformers who offered his ideas comprehens...

Tulisan ini membahas tentang pandangan Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab mengenai konsepsi moderasi beragama dalam karya tafsirnya. Tulisan ini berangkat dari adanya problem mis-interpretasi atas teks-teks keagamaan yang perlu dilacak secara sosio-historis ke dalam literatur-literatur keilmuan Islam Indonesia, khususnya literatur tafsir. Kemudian dicarikan bentuk interpretasi yang moderat sebagai jalan tengah, atau bahkan antitesis terhadap mis-interpretasi tersebut. Untuk mengetahui pandangan mereka mengenai moderasi beragama, penulis menggunakan pendekatan historis-sosiologis. Hasil penelitian ini menyimpulkan bahwa konsepsi Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab secara umum dapat digambarkan sebagai berikut: Pertama, dari aspek definisi, Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab memaknai moderasi beragama secara holistik-komprehensif. Kedua, ada tujuh dimensi moderasi beragama yang dilengkapi dengan indikatornya yaitu; moderasi dalam aspek teologi, ibada...

This article aims to examine the Islamic legal thought developed by Hasbi Ash-Shieddieqy between purification and modernization. Studies show that Hasbi is consistently as a modernist. This conclusion is based on two cases that raised issues of worship, which is about the Friday prayers and zakat measurement. In understanding these two issues, Hasbi not solely used naqli (revealed) arguments, but also ‘aqli (reason arguments).

Ulama mujtahid di zaman yang berbeda-beda memiliki pendekatan yang berbeda-beda dalam menyikapi, menseleksi dan membandingkan perbedaan pendapat fikih dari antara sekian mazhab. Di Zaman klasik pendapat yang dianggap kuat dan tepat adalah pada apakah pendapat itu memiliki nash Alquran, hadist, dan maslahat. Sementara di zaman pertengahan menekankan pada tarjih dalil berdasarkan ilmu ushul fiqh yang telah dikembangkan oleh para ulama Ushul Fikih, atau juga berdasarkan kondisi mustafti . Adapun pada abad modern selain memperbandingkan antar pendapat mazhab juga melakukan kodifikasi dari sekian pendapat-pendapat tersebut, dan kecenderungan lainnya adalah pada penambahan faktor-faktor yang sejalan dengan dinamika modern hari.

There were different orientation in the background and methods of ijthad between Bahtsul Masail Nahdlatul Ulama (NU) and Majelis Tarjih Muhammadiyah (The Muhammadiyah Legal Affairs Committee). The ijtihad orientation of Bahtsul Masail emphasizes on cultural approach to maintain the previous values that have been good, and take the new values better. This approach accepts local culture and wisdom as part of the past products that has no conflict with al-Qur'an and al-Hadith, or by changing the content of culture and local wisdom with Quranic and Sunnah content. This approach is different from the ijtihad orientation model developed by Majelis Tarjih Muhammadiyah called "tajdid". With this approach, Majelis Tarjih Muhammadiyah attempts to recover and purify Islam according to its original teachings. With its popular jargon "Back

Almost every life is always characterized by motion and dynamics.Starting from the movement and dynamics of change anddevelopment of thought with a variety of variants, always occurcontinuously without knowing the limits. Likewise in religion, theexistence of a religion will be judged to have a function for a life, ifreligion in practice opens a wide space for the demands of motionand the dynamics of life as intended. The same thing happens alsoin Islam, on the one hand it is considered a value system that isable to provide guidance and direction for human life, but on theother hand it requires dynamic space constructed from the basicsof norms that have the essence of universal truth, because in lifealways requires constant movement and change from situation tosituation and from conditions to other conditions.

Tujuan penelitian ini adalah untuk: 1) mendeskripsikan dan menganalisis tentang realitas teori monistis dan dualistis, 2) mengemukakan hakikat pidana Islam yang secara eksplisit maupun implisit relevan dengan nilai-nilai pada teori monistis dan dualistis. Dalam menjawab permasalahan tersebut dan analisis data yang bersifat deskriptif, penulis menggunakan pendekatan multidisipliner, yaitu pendekatan normatif-yuridis Penelitian ini tergolong library research dengan jenis penelitian deskripsi kualitatif, dimana data dikumpulkan dengan mengutip, menyadur, dan menganalisis isi (content analysis) terhadap literatur yang representatif dan mempunyai relevansi dengan masalah yang dibahas, kemudian mengulas dan menyimpulkannya. Dasar dari pemidanaan baik menurut teori monistis dan dualistis harus telah terbukti adanya unsur tindak pidana dan unsur pertanggungjawaban pidana (monistis) atau unsur objektif dan unsur subjektif (dualistis). Hakikat teori monistis sebagai teori klasik pidana teri...