This study examined the contemporary ijtihād paradigm, especially in understanding the Islamic law sources, according to Muḥammad Shaḥrūr. This study focused on answering two things, namely Shaḥrūr’s thinking in understanding the sources of contemporary Islamic law and compared it with the opinions of ‘ulamā (Muslim scholars in Islamic law). An explorative method was used to explore the Shaḥrūr’s thinking in understanding the contemporary Islamic law sources, and a comparative method was used to analyse it using ‘ulamā’s methodology. This research study used an Islamic law methodology (uṣūl al-fiqh) approach. This study concluded that the Shaḥrūr’s thinking in understanding the sources of contemporary Islamic law is not comprehensive and less of combination among sources and propositions used by ‘ulamā. Etymology understanding is most dominant in his methodology. In addition, there are some misunderstandings on Islamic law concepts raised by ‘ulamā.Contribution: This research enriched the study of contemporary Islamic law in responding to challenges of different times. Shaḥrūr offered a new paradigm that in al-Quran, the laws have certain limits and they should not be violated. The sunnah was divided into two parts, the changing and the unchanging. Qiyas is an analogy with the problems that happen now with those that happened in the past. And ijma is an agreement from people who have authority in certain matters.

PendahuluanSaat ini kajian keislaman tidak lagi terbatas hanya pada wilayah fikih, kalam, tasawuf, dan filsafat, tetapi juga mulai bersentuhan dengan aneka perspektif dan metodologi dalam pelbagai bidang keilmuan lain seperti: ilmu-ilmu sosial (social sciences), humaniora, ekonomi, psikologi, ke dokteran, dan yang lainnya. Sebagian cendekiawan Muslim kontemporer, seperti Fazlur Rahman, Abid alJabiri, Nashr Hamid Abu Zaid, Muhammad Arkoun, Mu hammad Shahrur, dan Abdullahi Ahmed an-Naim ber usaha mengintegrasikan kerangka berpikir keilmuan dalam Islamic studies dengan kerangka berpikir keilmuan dalam religious studies kontemporer dengan memanfaatkan kerangka teori dan metodologi yang digunakan oleh ilmuilmu sosial dan humaniora yang mulai berkembang sekira abad XVIII dan XIX. Sebagai konsekuensi dari adanya interaksi antara beberapa kerangka metodologi keilmuan tersebut adalah adanya perubahan kerangka teori, metodologi, dan epistemologi yang digunakan. Nalar zaman, sistem penge tahuan, dan aspek kehidupan manusia dalam bidang sosial, budaya, politik, ekonomi, dan hukum telah jauh berkembang dari masa sebelumnya. Latar historis, yang oleh Foucault disebut sebagai episteme, menuntut adanya pola pikir tertentu yang harus selalu disesuaikan dengan karakter dan kepentingan manusia, kapan, dan di mana pun manusia tersebut berada 2 . Dengan demikian, aktivitas keilmuan apapun, termasuk Islamic studies, harus dipahami sebagai proses yang bersifat kontinou dalam meniti perjalanan inovasi, eksperimentasi, dan alternatif pelbagai konsep baru untuk memperkokoh dan memperkaya bangunan ke ilmuan yang sudah ada.

Abstract:Ushul fiqh is one of the Islamic scholarly treasures passed down by the muslim scholars from generation to generation. The embryo of ushul fiqh comes from the practice and methodology of the Prophet Muhammad SAW and his Companions in addressing a problem, especially with regard to the law. This science experienced a dynamic development from generation to generation. This is because the muslim scholars give considerable attention and always do dialectics with the development of science in his time.Keywords: Ushul Fiqh, Fiqh, Development, Muslim ScholarAbstrak: Ushul fiqh merupakan salah satu khazanah keilmuan Islam yang diwariskan oleh para ulama dari generasi ke generasi. Cikal bakal ushul fiqh berasal dari praktek dan metodologi yang dilakukan oleh Rasulullah SAW dan para sahabat dalam menyikapi suatu permasalahan, khususnya yang berkaitan dengan hukum. Ilmu ini kemudian mengalami perkembangan yang dinamisdari generasi ke generasi. Hal ini disebabkan antara lain karena para ulama memberikan perhatian yang cukup besar serta senantiasa melakukan dialektika dengan perkembangan ilmu pengetahuan pada masanya.Kata Kunci: Ushul Fiqh, Fiqh, Perkembangan, Ulama

Purpose of the study: This research aims to analyze the existence of Islamic law formalized into Indonesian law in the Reformation Era from 1999 to 2019 and explore whether it is legally stronger or weaker. Also tries to explore what Islamic law fields are formalized into Indonesian national law. Methodology: This research is qualitative research that is doctrinal law research with juridical analysis methods. The main source of research data is the law established between 1999-2019. Data is described systematically and objectively, then analyzed using content analysis techniques. Main Findings: During the Reformation Era 1999-2019, 17 Indonesian national laws contained formal Islamic law. The legal position of Islamic law became stronger in several fields, namely hajj (pilgrimage) and umrah management, management of zakat, implementation of special privileges Aceh Province, endowments (waqf) management, religious courts, state sharia securities, Islamic banking, halal product guarantee, marriage law and the existence of pesantren (Islamic boarding school). Applications of this study: This study is useful as a model example of a relationship between religion and state. Islamic law can be transformed into state law without changing the state principles. This research also provides a solution to Muslims (they are the majority in Indonesia) that Islamic law can be constituted as national law constitutionally and tolerant of other religious communities. Novelty/Originality of this study: The object of research is positivization in contemporary Indonesian governance that has been enacted between 1999-2019. In terms of time, this is very representative and updated.

Abstract.Islamic Law Compilation is one of the efforts to implement Islamic law in Indonesia constitutionally. Islamic Law Compilation covers three legal fields, namely marriage, inheritance and benefiction. The Islamic Law Compilation contributes positively in providing legal certainty, especially for judges in religious courts. In addition, there are still a number of problems related to the Islamic Law Compilation, namely the issue of socialization, equality of perception and the fear of reducing Islamic law.Keywords: Islamic Law Compilation, Marriage Law, Inheritance Law, Benefaction   Abstrak.Kompilasi Hukum Islam merupakan salah satu upaya untuk mengimplementasikan hukum Islam di Indonesia secara konstitusional. Kompilasi Hukum Islam mencakup tiga bidang hukum, yaitu perkawinan, waris dan wakaf. Kompilasi Hukum Islam memberikan kontribusi yang positif dalam memberikan kepastian hukum, khususnya untuk para hakim di pengadilan agama. Selain itu, masih ada beberapa masalah terkait Kompilasi Hukum Islam, yaitu masalah sosialisasi, persamaan persepsi dan adanya kekhawatiran tereduksinya hukum Islam.Kata Kunci: Kompilasi Hukum Islam, Hukum Perkawinan, Hukum Waris, Wakaf