Kompilasi Fiqih
Compilation Of Fiqh
Pada masa Khulafaur Rasyidin (632-661 M) tidak ada pembukuan fatwa-fatwa hukum yang telah dikeluarkan oleh para Sahabat. Negara Islam berkembang pesat dan segala sesuatu masih dalam keadaan yang belum mapan. Tradisi periwayatan hadits baru saja dimulai, dan kaum Muslimin awal yang menjadi inti negara baru memulai tugas besar membimbing umat Islam yang masih muda. Oleh karena itu, tidak ada waktu maupun kesempatan untuk membukukan berbagai putusan dan pendapat yang dipegang oleh para Sahabat. Selain itu, para Sahabat sendiri cenderung tidak memandang upaya ijtihad mereka sebagai kebenaran yang mutlak dan mengikat seluruh umat Islam, melainkan hanya sebagai pendapat yang berlaku untuk masa dan situasi tertentu mereka.
During The Period Of Four Righteous Caliphs (632-661 CE) There Was No Compilation Of The Fatwaas (legal Rulings) Which Had Been Made By The Sahaabah. The Muslim State Was Rapidly Expanding And Everything Was In A State Of Flux. The Practice Of Narration Of Hadeeth Had Just Started And The Early Band Of Muslims Who Formed The Core Of The State Had Just Begun The Awesome Task Of Guiding The Young Muslim Nation. Thus, There Was Neither The Time Nor Opportunity For Undertaking A Compilation Of The Various Rulings And Opinions Held By The Sahaabah. Furthermore, The Sahaabah Themselves Tended To View Their Efforts At Ijtihaad Not As Infallible Truth Binding On The Entire Muslim Nation, But Merely As Opinions Applicable To Their Particular Time And Situation.
Pada masa Bani Umayyah itulah untuk pertama kalinya dilakukan upaya penghimpunan hukum-hukum fikih. Dengan berubahnya struktur pemerintahan dari kekhalifahan menjadi kerajaan pada masa ini, semakin banyak keputusan hukum yang dibuat dan bertentangan dengan keputusan-keputusan para Sahabat. Mereka yang pernah belajar kepada para Sahabat di berbagai pusat keilmuan Islam menyadari bahwa jika tidak ada upaya bersama untuk melestarikan hukum-hukum terdahulu, generasi Muslim berikutnya tidak akan dapat mengambil manfaat dari kontribusi para Sahabat. Oleh karena itu, para ulama awal dari Hijaz mengumpulkan berbagai fatwa ‘Abdullah bin ‘Abbas, ‘Abdullah bin ‘Umar, dan ‘Aisyah binti Abu Bakar.108 Demikian pula, para ulama Irak mengumpulkan hukum-hukum ‘Abdullah bin Mas‘ud dan ‘Ali bin Abi Thalib. Sayangnya, tidak ada satu pun dari kumpulan-kumpulan awal ini yang masih terjaga dalam bentuk aslinya. Kini kumpulan-kumpulan tersebut hanya dikenal melalui rujukan-rujukan kepadanya dalam kitab-kitab generasi ulama berikutnya. Namun, sejumlah besar hukum yang terdapat dalam kumpulan-kumpulan asli tersebut telah terpelihara melalui riwayat dalam kitab-kitab Hadis, kitab-kitab sejarah, serta dalam kitab-kitab fikih yang lebih kemudian.
It was during the Umayyad period that the very first attempts at a compilation of legal rulings occurred. With the change of the governmental structure from caliphate to monarchy during this period rulings were increasingly being made which went against the rulings were increasingly being made which went against the rulings of the Sahaabah. Those who had studied under the Sahaabah in the various centers of Islamic learning realized that if a concerted effort were not made to preserve the earlier rulings, later generations of Muslims would be unable to benefit from the contributions of the Sahaabah. Accordingly, early scholars of the Hijaaz collected the various Fatwaas of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar and ‘Aa’eshah bint Abee Bakr.108 Similarly, the scholars of Iraq collected the rulings of ‘Abdullaah ibn Mas’oud and those of ‘Alee ibn Abee Taalib. Unfortunately none of these early collections have survived in their original form. They are now only known by references made to them in the books of the next generation of scholars. However, a large number of the rulings contained in the original collections have been preserved by way of narration in the books of Hadeeth, in history books, as well as in later books of Fiqh.
Ringkasan Bagian
Section Summary
Upaya-upaya pertama untuk menyusun Fiqh dilakukan pada masa Bani Umayyah.
1. The first attempts at compilation of Fiqh were made during the period of the Umayyads.
2. Para ulama fikih pada masa ini mengikuti dua aliran utama dalam menetapkan hukum: aliran Ahl al-Hadits (para ahli hadits) dan aliran Ahl ar-Ra'yi (para ahli ra'yu/pendapat).
2. The scholars of Fiqh during this period followed two main trends in making their rulings: that of Ahl al-Hadeeth (the people of Hadeeth) and that of Ahl ar-Ra’i (the people of Opinion).
Dengan tersebarnya para ulama, terjadi peningkatan yang nyata dalam ijtihad-ijtihad individu mereka. Secara keseluruhan, hasilnya adalah munculnya sejumlah mazhab baru.
With the dispersion of the scholars there was a marked increase in their individual Ijtihaads. The overall result was the evolution of a number of new Madh-habs.
3. Baik prinsip Ijmā‘ maupun prinsip pemerintahan yang bersifat musyawarah hilang karena para ulama menghindari istana Bani Umayyah yang telah rusak moralnya.
3. Both the principle of Ijmaa’ and that of consultative government were lost due to the scholars’ avoidance of the degenerate Umayyad court.
4. Untuk menjaga prinsip-prinsip pokok Islam di tengah penyimpangan Bani Umayyah dari Sunnah, para ulama yang tersebar di berbagai wilayah bersandar pada periwayatan Hadis secara luas dan menghimpun fatwa-fatwa hukum dari para sahabat yang paling terkemuka dalam bidang fikih.
4. In order to preserve essential Islamic principles in the face of Umayyad divergence from the Sunnah, the dispersed scholars relied on frequent narration of Hadeeths and compiled the legal rulings of the most prominent jurists among the Sahaabah.
Pada masa ini, kekacauan dan gejolak sosial sangat marak terjadi, dan sejumlah sekte keagamaan serta faksi politik pun bermunculan.
5. Social unrest and turmoil sere prevalent during this period and a number of religious sects and political factions came into being.
6. Pemalsuan hadits untuk mendukung pandangan sektarian pertama kali muncul pada tahap ini. Oleh karena itu, para ulama memandang perlu untuk menghimpun dan menganalisis hadits-hadits secara kritis.
6. The Fabrication of Hadeeths in support of sectarian views arose during this stage for the first time. Scholars, therefore, saw a need to compile and critically analyze the Hadeeths.
Pesisir barat Semenanjung Arab, termasuk Makkah dan Madinah.
106 Western coast of the Arabian peninsula including Makkah and Madeenah.
108 Istri ketiga Nabi ﷺ.
108 The third wife of the Prophet (s.w.).