Madzhab Syafi'i - Evolusi Fikih | Quran Course

Madzhab Syafi'i - Evolusi Fikih | Quran Course

Imam asy-Syafi'i memadukan fikih Hijaz (mazhab Maliki) dengan fikih Irak (mazhab Hanafi), lalu membentuk mazhab baru yang ia dikte kepada murid-muridnya dalam bentuk sebuah kitab bernama al-Hujjah (Dalil). Pendiktean ini berlangsung di Irak pada tahun 810 M, dan sejumlah muridnya menghafal kitabnya serta meriwayatkannya kepada orang lain. Kitab ini dan periode keilmuannya biasanya disebut al-Madzhab al-Qadim (mazhab lama), untuk membedakannya dari periode kedua keilmuannya, yang terjadi setelah ia tiba di Mesir. Di Mesir ia menyerap fikih Imam al-Laits bin Sa'd, lalu mendiktekan al-Madzhab al-Jadid (mazhab baru) kepada murid-muridnya dalam bentuk kitab lain yang ia namakan al-Umm (Hakikat). Karena paparannya terhadap kumpulan hadis dan penalaran hukum yang sama sekali baru, dalam al-Madzhab al-Jadid ia membalik banyak pendapat hukum yang pernah ia pegang selama di Irak. Imam asy-Syafi'i memiliki keistimewaan sebagai imam pertama yang menyusun prinsip-prinsip dasar fikih secara sistematis, yang ia catat dalam kitabnya ar-Risalah.

Imaam ash-Shaafi’ee combined the Fiqh of Hijaaz (Maalikee thought) with that of Iraq, (Hanafee thought) and created a new Madh-hab which he dictated to his students in the form of a book called al-Hujjah (The Evidence). This dictation took place in Iraq in the year 810 CE and a number of his students memorised his book and narrated it to others. This book and period of his scholarship are usually referred to as al-Madh-hab al-Qadeem (the old school of thought) to differentiate it from the second period to his scholarship which occurred after he reached Egypt. In Egypt he absorbed the Fiqh of Imaam al-Layth ibn Sa’d and dictated al-Madh-hab alJadeed (the new school of thought) to his students in the form of another book which he named al-Umm (he Essence). Because of his exposure to a completely new set of Hadeeths and legal reasoning, in al-Madh-hab al-Jadeed, he reversed many of the legal positions which he had held while in Iraq. Imaam ash-Shafi’ee holds the distinction of being the first Imaam to systematize the fundamental principles of Fiqh which he recorded in his book called ar-Risaalah.

Baik Istihsaan yang digunakan Abu Haneefah maupun Istislaah yang digunakan Maalik ditolak oleh asy-Syaafi‘ee dan dianggap sebagai bentuk Bid‘ah (inovasi), karena menurut pendapatnya keduanya didasarkan terutama pada penalaran manusia di bidang-bidang yang sudah memiliki hukum yang diwahyukan. Namun, dalam menangani persoalan serupa, asy-Syaafi‘ee terpaksa menggunakan prinsip yang mirip dengan Istihsaan dan Istislaah, yang ia sebut Istis-haab.144 Istis-haab secara harfiah berarti mencari keterkaitan, tetapi secara hukum mengacu pada proses penetapan hukum-hukum Fiqh dengan menghubungkan serangkaian keadaan yang kemudian dengan serangkaian keadaan yang terdahulu. Prinsip ini didasarkan pada anggapan bahwa hukum-hukum Fiqh yang berlaku untuk kondisi tertentu tetap berlaku selama belum pasti bahwa kondisi tersebut telah berubah. Misalnya, karena seseorang telah lama tidak diketahui keberadaannya sehingga diragukan apakah ia masih hidup atau sudah meninggal, maka berdasarkan Istis-haab seluruh ketentuan yang berlaku seandainya diketahui pasti bahwa ia masih hidup tetap harus diberlakukan.

Both the principle Istihsaan used by Abu Haneefah and Istislaah used by Maalik were rejected by ash-Shaafi’ee and considered a form of Bid’ah (innovation), since, in his opinion, they were based nostly on human reasoning in areas where revealed laws already existed. However, in dealing with similar issues ashShaafi’ee was obliged to use a principle similar to Istihsaan and Istislaah which he called istis-haab.144 Istis-haab literally means seeking a link, but legally it refers to the process of deducing Fiqh laws by linking a later set of circumstances with an earlier set. It is based on the assumption that the Fiqh laws applicable to certain conditions remain valid so long as it is not certain that these conditions have altered. If, for example, on account of the long absence of someone, it is doubtful whether he is alive or dead, then by Istis-haab all rules must remain in force that would hold if one knew for certain that he was still alive.