Himpunan Fiqh
Compilation Of Fiqh
Pada zaman Khulafa' Ar-Rasyidin (632-661 M) tidak ada pembukuan fatwa-fatwa (hukum-hukum syarak) yang telah dikeluarkan oleh para Sahabat. Negara Islam berkembang dengan pesat dan segala sesuatu berada dalam keadaan yang belum stabil. Amalan meriwayatkan hadis baru sahaja bermula, dan kumpulan awal umat Islam yang menjadi teras negara baru sahaja memulakan tugas yang besar untuk membimbing umat Islam yang masih muda. Oleh itu, tidak ada waktu mahupun peluang untuk menjalankan pembukuan pelbagai hukum dan pendapat yang dipegang oleh para Sahabat. Tambahan pula, para Sahabat sendiri cenderung tidak melihat usaha ijtihad mereka sebagai kebenaran yang maksum dan mengikat seluruh umat Islam, sebaliknya hanya sebagai pendapat yang terpakai bagi zaman dan keadaan 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 zaman Bani Umayyah lah percubaan pertama untuk mengumpulkan hukum-hukum fiqh berlaku. Dengan perubahan struktur pemerintahan daripada khilafah kepada kerajaan beraja pada zaman ini, hukum-hukum yang bertentangan dengan hukum-hukum para Sahabat semakin banyak dibuat. Mereka yang pernah belajar di bawah para Sahabat di pelbagai pusat ilmu Islam menyedari bahawa jika tidak ada usaha bersama untuk memelihara hukum-hukum terdahulu, generasi Muslim kemudian tidak akan dapat mengambil manfaat daripada sumbangan para Sahabat. Oleh itu, para ulama awal dari Hijaz mengumpulkan pelbagai fatwa ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn ‘Umar dan ‘A’ishah binti Abi Bakr.108 Begitu juga, para ulama Iraq mengumpulkan hukum-hukum ‘Abdullah ibn Mas‘ud dan hukum-hukum ‘Ali ibn Abi Talib. Malangnya, tiada satu pun daripada koleksi awal ini yang kekal dalam bentuk asalnya. Kini ia hanya diketahui melalui rujukan yang dibuat kepadanya dalam kitab-kitab generasi ulama berikutnya. Namun, sejumlah besar hukum yang terkandung dalam koleksi asal itu telah dipelihara melalui riwayat dalam kitab-kitab Hadis, kitab-kitab sejarah, serta dalam kitab-kitab Fiqh 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 Bahagian
Section Summary
Percubaan pertama untuk menyusun fiqh telah dibuat pada zaman Bani Umayyah.
1. The first attempts at compilation of Fiqh were made during the period of the Umayyads.
2. Para ulama fiqh pada zaman ini mengikuti dua aliran utama dalam membuat hukum: aliran Ahl al-Hadeeth (golongan ahli hadis) dan aliran Ahl ar-Ra’i (golongan ahli 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, terdapat peningkatan yang ketara dalam ijtihad individu mereka. Hasil keseluruhannya ialah lahirnya beberapa mazhab baharu.
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. Kedua-dua prinsip Ijmaa' dan pemerintahan secara syura telah hilang akibat para ulama menjauhkan diri daripada istana Umayyah yang telah merosot.
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 memelihara prinsip-prinsip asas Islam dalam menghadapi penyimpangan Bani Umayyah daripada Sunnah, para ulama yang tersebar bergantung kepada periwayatan hadis yang kerap, serta menghimpunkan hukum-hukum fiqh daripada para fuqaha yang paling terkemuka di kalangan Sahabat.
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.
5. Pergolakan dan kekacauan sosial merebak pada tempoh ini, dan sejumlah mazhab keagamaan serta puak politik muncul.
5. Social unrest and turmoil sere prevalent during this period and a number of religious sects and political factions came into being.
6. Pemalsuan hadis untuk menyokong pandangan mazhab (sekterian) muncul pada peringkat ini buat pertama kalinya. Oleh itu, para ulama melihat keperluan untuk mengumpul dan menganalisis hadis-hadis 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.
Pantai barat Semenanjung Arab termasuk Makkah dan Madinah.
106 Western coast of the Arabian peninsula including Makkah and Madeenah.
108 Isteri ketiga Nabi (s.a.w.).
108 The third wife of the Prophet (s.w.).