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STUDIA ISLAMIKA
EDITORIAL BOARD:
Harun Nasution Mastulw M. Quraish 5/zi/wb A. Aziz Dafdan M. Satria Effendi Nabi/a/1 Lubis M. Yu11flll Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wahib Mu'thi
EurroR-IN-CHIEF
,1zyul1iurdi A.zn; EDITORS:
Saiful Mujani Hendro Pmsetyo Jolwn H. Meuleman Didin Syafruddin Ali Munlwnif
AsSIST A~"TS TO THE EDITOR:
Aricf Sublwn Oman Fathurrahman Heni Nuroni
E;;,·cusH LANGUAGE ADVISOR:
Donald Potter ARABIC LANGUAGE ADVISOR:
Nursamad (OVER DESICNER:
5. Prinka
STUDIA ISLAMIKA (JSSN 0215-0492) is a journal published quarterly by the lnstitut Agama I~lnm Negeri (JAIN, the State institute for Islamic Studies) Syarif Hidayatulla!J, fnknrta. ISTT DEPPEN Na. 129/SK/DITJEN/PPG/STT/1976) and spansared by the Depnrtmmt of Religious Affairs of the Republic of indonesia. It specializes in Indonesian I~lmnic studies, and is intended to communicate original researches and current issues on the ~ubject. This joumal ruannly welcomes contributions from scholars of related discipline~.
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HodriAriev
Al-Tafk1r al-Fiql)iyah 'inda Nahdlatul Ulama
Abstraksi: Sejak keid?irannya pada 1926, Nahdlatul Ulama (NU) dikenal sebagai organsisasi sosial-keagamaan yang mendasarkan sikap dan pemikiran keagamannya pada empat mazhab fiqh: Maliki, Hanbali, Syafi 'i dan Hanaji. Identitas ini semakin ditonjolkan lagi melalui hasilMuktamar NU yang ketiga pada 1928 di Surabtt:ya, yang mencantumkan maksud pendirian NU da/am AD/ AR T-nya sebagai organisasi yang memegang teguh said? satu dari mazhab Imam Empat itu. Melalui Muktamar ini pula dibentuk sebuah komisi yang dalam setiap muktamarNU akan membahas persoalanpersoalan fiqhiyah.
Menelusuri berbagai keberlangsungan dan perubahan dalam tradisi pemikiran jiqh NU, ada dua karakteryang terdapat dalam keputusan-keputusan hukumnya. Pertama, NU cenderung setia-bahkan bisa dikatakan terla!u kaku-dalam mengambil produkpemikiran ulama terdahulu. Oleh sebab itu, di satu sisi NU merupakan lembaga yangmampu menjaga kesinambungan tradisi Islam, tetapi di sisi lain menjadi tidak inovatif atau bahkan stagnan dalam membuat keputusan baru. Hampir semua keputusan hukumnya lebih merupakan pengulangan farwaulama-ulamaterdahulu, khususnyaya.ng ber!atar belakang mazhab Syafi 'i. Lebih dari itu, karena dipengaruhi tantangan masa yang berbeda, orientasi ibadah lebih menonjol dibanding nuansa so sial atau politik.
Kedua, meskipun terdapat inovasi, metode dan pendekatan yang dipakai NUda/am memproduksi hukum tetap berasal dari pemikiran ulama terdahulu. Ciri yang tera.khir ini bisa dilihat dari keputusan-keputusan yang dihasilkan forum bahtsul masail se;ak awal deW 80an hingga sekarang ini. Temu saja banyak faktoryang bisa menjelaskan mengapa karakteristik yang kedua ini muncul. Salah satu yang Pftling ken tara adalah munculnya berbagai persoa/an keagamaan yang dihadapi masyarakatMuslim seiring dengan keberhasi!an pembangunan Orde Baru. Di bidang teknologi, misalnya, para u!ama dintuntut untuk menjawab persoa!an di sekitar hukum bayi tabung, transp!antasi ;cmtung, ginjal dan mata yang diperoleh dari binatang atau euthanasia Di bidang sosial juga muncul berbagai persoalan yangmenuntut jmi!aban dari fiqh, seperti upah pekerja, pencemaran lingkungan, penghonnatan terhadap hak-hak masyarakat, per an wanita dan masaid? perbankan.
149 Studifl Is!amib, Vol. 6. No. 1, 1999
Hingga dekade 1980an wacana keagamaan NU masih didominasi oleh ulama senior yang umumnya merupakan pencinta fiqh dalam pengertian kata itu yang sebenamya. U/ama-ulama ini san gat disegani karena otoritas keagamannya yang tinggi dan menentukan praktik keagamaan para jama 'ahnya. Akibatnya, berbagai usaha inovasi pembahasan masalah hukum yang dilontarkan dalam forum forum bahtsul masail seringkali gaga! karen a kewibawaan tokoh-tokoh tua ini.
Dari beberapa faktoryang dijelaskan itu, adasatu fenomena pentingyang terjadi pada awal dekade 1980a.n yang besar sumbangannya terhadap pergeseran pemikiran fiqh itu. Pertama, arus besar dari generasi muda NU untuk secara lebih langsung mengarahkan wacana keagamaan di lingkungan NU. Kedu.a, Muktamar NU di Situbondo pada Desember 1984, di mana dicana.ngkan prinsip organisasi yang tidak lagi bersifat politik, tapi lebih mengarahkan pada pengernbangan sosial-budaya, atau yang dikenal dengan kembali pada Khittah NU. Momentum inilah yang secara pasti sernakin mengarahkan wacana keagamaan NU untuk lebih banyak mernberi perhatian masalahmasalah so sial. Dalam sernangat ini pula pemikiran Fiqh NU akhimya bergerser orientasinya, dari yang sernata-mata ubudiyah, meluas meresponi masalah-masalah sosial-kemasyarakatan.
Gerakan yang dimotori kalangan muda NU terbilang progresif Sebagian mereka mendirikan LembagaSwadayaMasyarakat{LSM) untuk mengkaji masalah-masalah konternporer seperti hak asasi manusia (HAM}, gender, demokratisasi, masyarakat madani dan sebagainya. Mereka yang memiliki latarbe!akang akadernik kuat turut pula mendirikan pusat-pusat studi yang diarahkan untuk membahas persoalan kontemporer, baik isu-isu yang berkembangdi tingkat Dunialslam mau:pun di tingkatinternasional. Dilihat dari tema-tema yang dijadikan perhatian, gerakan-gerakan kalangan muda NU terasa lebih progresif dibandingkan gerakan pernuda organisasi modernis, seperti Muhammadiyah atau Dewan Dakwah Islamiyah (DDI).
Meskipun gerakan mereka ini dapatmenjanjikan perubahan,jangkauannya masih san gat terbatas. Kebanyakan gerakan seperti ini berlokasi di kotakota besar dan hanya menjangkau kader-kader dengan kualifikasi pendidikan yang baik. Padahal sebagian besar warga NU berada di luar lingkaran ini. Untuk itu, dalam jangka waktu dekat, gerakan progresifini belum bisa menentukan gerak langkah NU secarakeseluruhan. Namun demikian, dalam jangka waktu panjang mereka dapat diharapkan menjadi motor bagi transformasi NU secara keseluruhan. Oleh karena itu, apa yang dibutuhkan organisasi ini adalah suasana kondusif, baiksecara internal maupun eksternal, di man a kreativitas dan prestasi personal warganya dapat mendapat tempat serta penghargaan yang layak.
Studia Uamika, Vol. 6, No. 1, 1999
HodriAriev
Al-Tafkir al-Fiql)iyah 'inda Nahdlatul Ulama
Abstract: Since its establishment in 1926, Nahdlatul Ulama (NU) has been knoum as a socio-religious organization that bases its thought and practice on the four outstandinglslarnic law schools: Mdliki, Hanba/i, Shaft 'f andH/inafi. However, during the third NU's Congress in Surabaya, East java, NUdeclared itself to be affiliated to Shaft'ite school only. 7he Congress was special because this declaration was incorporated formally into its constitution; the Congress also resulted in the creation of a special forum to discuss religious legal problems {bahtsul masail Ar. bahth al-masl'iVfaced try the ummah. To date not less than 420 decisions have been produced try this forum that address various problems such as family, politics, economy, education, ritual and so forth.
Two main characteristics constitute NU's legal tradition. First, NU has a deep commitment to base its practice and thought on the views of the previous ulamas. Therefore, on the one hand, NU stands as a guardian oflslamic tradition, but on the other this organization also suffers from the stagnancy in legal creation for quite long. Almost all legal decisions produced try NU are imitations of the previous ulamas' thoughts, especially those discussion try the ulama with Shaft 'ite background. Second, even if there are innovations in legal conclusions, NU tends to apply the methods and approaches already created try ulamas of Shaft 'ite school. 7his trend is quite new, because applying the same method does not always mean imitation. However, both methods are ·very much influenced try the worldviews of the previous ulamas, in that NU's legal decisions are taken more on the light of spiritual matters than social interests.
These two characteristics indicate certain changes within NU's legal creation. Some factors could be listed, but one of the main causes is social transformation arises from the economic development program, within which new religious problems appear as a try-product. Technological innovation has also engendered the questions such as to what extent in-vitro insemination, heart transplant and euthanasia are allowable. Meanwhile, legal decisions of the previous ulamas have yet to cover many current social issues such as labor's
!51 Srudia hlamik.t, Vol. 6. No. 1, 1999
152 Hodri Arie<·
wages, en'Cironment problems, human rights and gender issues. 1hese issues in turn encourage NU to investigate other sources of legal creation and the ulamis of this organization have to go beyond their traditional legal method i.e. the application of the four outstanding Islamic law schools.
Another factor to determine NU's view on legal creation lies in the fact that up to 1980s NU religious discourse was dominated mainly by senior ulamis. 1hey u•ere very much fiqh-oriented, but had vast religious authority and a great number of followers. As a consequence, various attempts to inno· vatereligiouslegal creations by bahtsul masa'ilforum failed Indeed the people who are involved in the forum generally have a good background in religious as well as in modern education. Unfortunately, they do not hold strong au· thority as when compared to traditional institutions such as pesantren (reli· gious boarding school) and majelis taklim (religious study group) that are dominated by senior ulamis.
1here are, however, significant changes that occurred in the 1980s which have a vast influence over NU's development. 1he first change occurred with the young generation ofNU who launched religious movements with broader orientation, while the latter pertains to the Situbondo, East Java, NU Congress which declared this organization as non-political. 1he Congress has brought NU back to its root as a socio-religious organization, while at the same time ended its activities on politics. With this shift in momentum, NU could pay more attention to social problems rather than spend its energy on political agenclas. In conjunction with this change, NU's legal orientation has also shifted from ritual-oriented to the more social.
1he movements initiated by the young generation ofNU are progressive in character. Some of them have created non-government organizations to focus on various current issues such as gender equality, reproductive health, democratization, civil society and so forth. Meanwhile, the young generation "lL'ith strong academic backgrounds prefer to establish study forums. Most of them also engage in current issues and disseminate information on recent findings in religious or social discourses. Seen from the themes to be studied, they appear to be more progressive even when they are compared with the young generations of the so called modernist groups, such as Muhammadiyah or Dm-an Dakwah Islamiyah (!he Council of Islamic Call).
With the emergence of such movements, NU has sho·wn its internal dynamism. As a matter of fact, progressive movements have yet penetrated the uhole lot of NU's followers; they are still limited in certain circles. But, in time such movements may influence the direction to be taken by this organization in the future, especially with regards to the fact that these movements are pioneered by the young generation.
S!Hdia Mamika. Vol. 6. 1\fo. I. 1999
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Al-Tajkiral-Fiq/:Jiyah l57
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