Feel Fiqih Social
KH. MA. Sahal Mahfudh, LKiS, March 2007 - cet. iv, viii + 384
Source: www.nu.or.id
KH. MA. Sahal Mahfudh (Rais Aam PBNU) is a specialist fiqih (Islamic law). Kepiawaiannya in the field of Islamic law that there is no doubt. Since young, as if he already terprogram for the ushul fiqih science, Arabic language, and social science.
This fact can not be clearly separated from the family. Kiai Sahal was born of a family of boarding, on 17 December 1937. Therefore, small sedari he grew up and educated in the spirit of maintaining control of science degree-traditional religious sciences. Moreover, under his father's own upbringing, Kiai Mahfudh Salam, who is also a powerful Kiai, cousin and brother deceased Rais Aam NU, Kiai Syansuri Bisri.
After that, then Sahal Kiai Kiai nyantri to Muhajir in Kediri and Al-Zubair Sarang Kiai, Lasem. Found himself in the tradition of absolute loyalty to the law in the books fiqih and total harmony with the moral ideal that demanded of traditional scholars. Or in term boarding, have the spirit tafaqquh (deepen knowledge of religious law) and the spirit tawarru '(licentious noble).
No wonder if Kiai Sahal-term borrowing Gus Dur-ago 'to cock' since a young age. Not even 40 years of age, has shown itself powerful ability in the forums fiqih. Evidenced in the various council Bahtsu Al-Masail held three monthly Syuriah NU Central Java, ai already active in it.
Sejatinya this book is a summary of some (only) any posts Kiai Sahal into the various pages in the newspapers, scientific journals, papers and seminars. In many instances, Kiai Sahal always invite the community to understand the contextual fiqih. According to him, the assumption formalistik against fiqih is still a latent problem, not so rare-fiqh in this book is considered a yellow-second after the holy book of Al-Qur'an that must be treated as the norm can not be dogmatic and inviolable. Therefore, dig fiqih the nuances of social order is very urgent. What is social fiqih?
In short can be defined, fiqih social paradigm based on the belief that fiqih must be read in context and the solution needs three kinds of men, the primary needs (dharuriyah), the secondary needs (hajjiyah), and tertiary needs (tahsiniyah). Fiqih not just as a social tool to view every issue from the eyes of black and white glass, as I view fiqih we find that common, but more fiqih social fiqih place as a social paradigm pemaknaan.
As the results that have been formulated from a series of halaqah work with NU Rabithah Ma'ahid Islamiah (RMI) and The Development of Pesantren and Society (P3M), social fiqih has five basic characteristics that prominent: First, the interpretation texts fiqih contextually. Second, the pattern changes bermadzhab, from the textual bermadzhab (qauli) bermadzhab to the metodologis (manhaji). Third, verification fundamental teachings which the principal (ushul) and where the teachings of the branches (furu '). Fourth, fiqih are presented as social ethics, not a positive state law. Fifth, the introduction metodologis philosophical, mainly related to cultural and social.
In view of Kiai Sahal, the idea is not too excessive. Not yet the understanding of contextual meaning and refuse to leave the fiqih absolute. Thus with such an understanding, all aspects of behavior kehidupoan will be able terjiwai by fiqih the conceptual and does not deviate from the rail fiqih itself. At least, the book fair will not only be fancied by the santri, but also by anyone who is interested in the reference Islamic thought.
Can not be denied, this idea appears along the rising anarchy pemaknaan social-politics in Indonesia. Fiqih thought, would not want to, and the shift: fiqih as a paradigm of truth ortodoksi become pemaknaan social paradigm. If the first subdue reality to the truth fiqih, then the second fiqih use as a counter discourse in the wilderness pemaknaan ongoing. If the first show of black and white character in respect of reality, then the second show wataknya the nuances, and sometimes in the complex reality.
Nah, Kiai Sahal social fiqih dig it out of real struggle between religious truth and social reality that is still lame. A real test for the relevance of religion in the life of an actual order terbentuknya character fiqih the social nuances.
KH. MA. Sahal Mahfudh, LKiS, March 2007 - cet. iv, viii + 384
Source: www.nu.or.id
KH. MA. Sahal Mahfudh (Rais Aam PBNU) is a specialist fiqih (Islamic law). Kepiawaiannya in the field of Islamic law that there is no doubt. Since young, as if he already terprogram for the ushul fiqih science, Arabic language, and social science.
This fact can not be clearly separated from the family. Kiai Sahal was born of a family of boarding, on 17 December 1937. Therefore, small sedari he grew up and educated in the spirit of maintaining control of science degree-traditional religious sciences. Moreover, under his father's own upbringing, Kiai Mahfudh Salam, who is also a powerful Kiai, cousin and brother deceased Rais Aam NU, Kiai Syansuri Bisri.
After that, then Sahal Kiai Kiai nyantri to Muhajir in Kediri and Al-Zubair Sarang Kiai, Lasem. Found himself in the tradition of absolute loyalty to the law in the books fiqih and total harmony with the moral ideal that demanded of traditional scholars. Or in term boarding, have the spirit tafaqquh (deepen knowledge of religious law) and the spirit tawarru '(licentious noble).
No wonder if Kiai Sahal-term borrowing Gus Dur-ago 'to cock' since a young age. Not even 40 years of age, has shown itself powerful ability in the forums fiqih. Evidenced in the various council Bahtsu Al-Masail held three monthly Syuriah NU Central Java, ai already active in it.
Sejatinya this book is a summary of some (only) any posts Kiai Sahal into the various pages in the newspapers, scientific journals, papers and seminars. In many instances, Kiai Sahal always invite the community to understand the contextual fiqih. According to him, the assumption formalistik against fiqih is still a latent problem, not so rare-fiqh in this book is considered a yellow-second after the holy book of Al-Qur'an that must be treated as the norm can not be dogmatic and inviolable. Therefore, dig fiqih the nuances of social order is very urgent. What is social fiqih?
In short can be defined, fiqih social paradigm based on the belief that fiqih must be read in context and the solution needs three kinds of men, the primary needs (dharuriyah), the secondary needs (hajjiyah), and tertiary needs (tahsiniyah). Fiqih not just as a social tool to view every issue from the eyes of black and white glass, as I view fiqih we find that common, but more fiqih social fiqih place as a social paradigm pemaknaan.
As the results that have been formulated from a series of halaqah work with NU Rabithah Ma'ahid Islamiah (RMI) and The Development of Pesantren and Society (P3M), social fiqih has five basic characteristics that prominent: First, the interpretation texts fiqih contextually. Second, the pattern changes bermadzhab, from the textual bermadzhab (qauli) bermadzhab to the metodologis (manhaji). Third, verification fundamental teachings which the principal (ushul) and where the teachings of the branches (furu '). Fourth, fiqih are presented as social ethics, not a positive state law. Fifth, the introduction metodologis philosophical, mainly related to cultural and social.
In view of Kiai Sahal, the idea is not too excessive. Not yet the understanding of contextual meaning and refuse to leave the fiqih absolute. Thus with such an understanding, all aspects of behavior kehidupoan will be able terjiwai by fiqih the conceptual and does not deviate from the rail fiqih itself. At least, the book fair will not only be fancied by the santri, but also by anyone who is interested in the reference Islamic thought.
Can not be denied, this idea appears along the rising anarchy pemaknaan social-politics in Indonesia. Fiqih thought, would not want to, and the shift: fiqih as a paradigm of truth ortodoksi become pemaknaan social paradigm. If the first subdue reality to the truth fiqih, then the second fiqih use as a counter discourse in the wilderness pemaknaan ongoing. If the first show of black and white character in respect of reality, then the second show wataknya the nuances, and sometimes in the complex reality.
Nah, Kiai Sahal social fiqih dig it out of real struggle between religious truth and social reality that is still lame. A real test for the relevance of religion in the life of an actual order terbentuknya character fiqih the social nuances.
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