<br />Fiqh presents with the presence of Islamic studies that then is<br />being practiced in the society. Fiqh epistemology in Indonesia as<br />the Islamic law has characters and Indonesian special features<br />either written or unwritten in the book of law. All this time, fiqh is<br />still attached with cultural trademark and Middle-Eastern tradition.<br />The socio-cultural condition of Indonesia society, however, gives<br />contribution and historical setting of Islamic law in Indonesia so<br />that fiqh reformation that is identical with Indonesian is the<br />demand and the dynamic of modern Muslims nowadays. Fiqh as a<br />necessity must be kept in touch with science as the integral part<br />and takes into account to solve the modern problems through the<br />update thought to form the Indonesian fiqh. The indigenization of<br />fiqh holistically uses the various patterns and methods. The<br />demand of updating fiqh already causes the reshuffle of fiqh<br />epistemology from teosentrisme epistemology to antroposentrisme<br />epistemology. Therefore, the contextualization of fiqh always<br />follows the socio-cultural and development of human knowledge<br />with various typology characteristics of society that are formed by<br />its socio-culture and the culture around it. Hence, fiqh will be<br />fresher than before to answer the new problems in modern society<br />in Indonesian context. <br /><br />
This study aims to find a new model in the development of Islamic Boarding Schools or well known as pesantren. By adopting a business system, pesantren can be developed by a franchise model. The data collection methods used in this study were interviews, observation, and documentation. From the data obtained, the results indicated a new model in the development of pesantren, namely the franchise model. The franchise model in pesantren can be perceived in three points. Firstly, the existence of the central pesantren as the control holder of branch pesantren. Secondly, the presence of royalties paid by the branch pesantren to the central pesantren in exchange for the given learning system. The royalty is not material but in the form of tahfidz students who have good character. It is in line with the purpose of the Tahfidz Daarul Qur’an Islamic Boarding School to print thousands of memorizers of the Qur’an in the archipelago. Thirdly, the existence of a standard learning system that can be adopted and followed by the branch pesantren.
Multiculturalism has been a discourse and debate up until now, and has not been completed, particularly in the context of Indonesian-ness. Muslims see it is not monolithic but diverse, pluralistic Indonesian society split into two groups, those who reject multiculturalism and those who receive it. The group rejected the thought that the discourse and ideology of multiculturalism and its derivative, suchas democracy, human rights is a product of Western secular inconsistent with Islam. While the group received based on the ideas and basic pendangan that diversity asa fact and reality be natural and it is the will of God, even fighting stance within the framework of solidarity and equality in a beautiful building living systems and among fellow creatures of God. Both groups, ' an impressive glimpse the truth ofthe argument respectively. In this condition, the commentators also have diverse views in memahamai multiculturalism. This paper specifically explore multikuturalisme as a concept is still debated and discourse for Muslims; In the Al-Qur’an there are verses that support an impressive glimpse of the concept of multiculturalism and reject impression; The presence of the interpretation of the Al-Qur’an Indonesian context, such as Hamka and Quraish Shihab as an authoritative figure in the field of interpretation Indonesia, deserves to be a reference. Configuring a plural society or compound that has potential in the development of behavioral inclination conflict and disintegration among various groups, interethnic. In addition, there is a tendency of the presence of the integrative power as asource of social change dynamics and plurality of society, because most conflictsand violence in Indonesia 'religion' (interpretation of the sacred text) is consideredto be one of the factors that have contributed to the trigger. Religion and belief systems influence on the behavior and mindset of a person or people adherents, both positive and negative. Some theories, either grand theory, middle theory, and aplicative theory used as a knife analysis, including studies of sociological theory developed by Max Weber, that mindset, behavior, ethics and world view society is influenced by a belief system that believes. Thomas EO dea also argues that religionis not only contributing factor for the integration of society, but he also has thedivisive nature (disintegrative) as an initial cause of tension and conflict. The expected results, that the diversity of human identity, whatever it is, whether cultural, ethnic nationality and gender in view of the Quran is an equivalent, equal.
Fikih hadir bersamaan dengan hadir ajaran Islam yang kemudiandipraktikan di masyarakat. Dialektika fikih Indonesia sebagaihukum yang memiliki karakter dan ciri khas keindonesiaan, baiksecara tertulis maupun tidak tertulis dalam kitab perundangundangan. Sedangkan fikih masih dilekatkan denga trademarkbudaya dan tradisi Timur Tengah (Arab). Kondisi sosio-kulturaldan setting sejarah Islam di Indonesia, dinamika umat Islammodern yang bersentuhan dengan perkembangan ilmu pengetahuan memunculkan wacana dan pemikiran untukmembentuk fikih Indonesia sebagai bentuk pribumisasi ataukontekstualisasi hukum Islam dengan menggunakan pola danmetode yang beragam. kondisi yang demikian telah membawaperubahan dan perseran epistemologi fikih dari epistemologiteosentrisme ke antroposentrisme. wacana pribumisasi ataukontekstualisasi fikih selalu mengikuti sosio-kultural danperkembangan ilmu pengetahuan manusia dan tipologi sesuaidengan semakin kuatnya filsafat Islam turut andil dalam diskursurfikih yang lebih fresh dalam menjawab problem-problem baru dimasyarakat modern. Hazairin secara reprentatif telah memulaidengan menggunakan pendekatan ilmu-ilmu sosial, khususnyaantropologi sebagai pisau analisis dalam membentuk fikihIndonesia, dan pemikiran Hazairin ini dianggap sebagai pemikiranyang original konteks pembaruan hukum Islam di Indonesia.
Kajian epistemologi hukum Islam (fikih) membahas sumber, metode dan validitas, tolok ukur atas kebenaran. Secara sosiologis dan kultural, fikih adalah produk hukum yang mengalir dan mengurat akar pada budaya masyarakat. Fikih hadir bersamaan dengan hadirnya ajaran Islam yang kemudian dipraktikkan di masyarakat. Fikih Indonesia sebagai hukum yang memiliki karakter dan ciri keindonesiaan, baik secara tertulis maupun tidak tertulis dalam kitab perundang-undangan. Sedangkan fikih masih selalu dilekatkan dengan trademark budaya dan tradisi Timur Tengah (Arab). Kondisi sosio-kultural dan setting sejarah Islam di Indonesia, memunculkan wacana dan pemikiran untuk membentuk fikih Indonesia sebagai bentuk pribumisasi atau kontekstualisasi hukum Islam dengan menggunakan sumber dan metode yang beragam. Tulisan ini mencoba memotret dan menganalisis wacana pribumisasi dan konstektualisasi fikih Indonesia dengan kacamata epistemologi hukum Islam melalui pemikiran salah satu pemikiran, pembaru, dan penggagas fikih Indonesia, yaitu Hazairin dan kemudian pemikiran dan gagasannya dikritisi dan dikembangkan kembali dalam rangka transformasi hukum Islam kontemporer dalam bingkai karakter dan budaya khas keindonesiaan. Maka terbangunlah hukum Islam yang modern positif dalam mewujudkan kemaslahatan dan keadilan guna mendapatkan kepastian hukum.
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