Pabedaan antaro revisi dari "Mazhab"
Konten dihapus Konten ditambahkan
Tidak ada ringkasan suntingan |
|||
Barih 1:
{{Sadang karajo}}{{Tajamah}}
'''Mazhab''' ({{lang-ar|مذهب}} ''{{transl|ar|DIN|madzhab}}'', {{IPA-ar|ˈmaðhab|IPA}}, "caro pandang"; pl. {{lang|ar|مذاهب}} ''{{transl|ar|DIN|madzāhib}}'', {{IPA-ar|maˈðaːhɪb|}}) adolah panggolongan caro pikia, pandapek, atau metode nan dipakai dalam marumuskan hukum [[Islam]]. Mazhab barado satingkek dibawah firkah (''firqah;'' aliran, sekte, atau denominasi).<ref name=":0">{{Cite news|url=https://www.worldatlas.com/articles/the-major-branches-of-islam.html|title=The Major Branches Of Islam|newspaper=WorldAtlas|language=en|access-date=2018-09-28}}</ref> Istilah ko dapek marujuak ka baragam disiplin ilimu nan mampunyoi pandapek nan babeda. Dalam Islam, paliang indak dipakai dalam tigo hal, yaitu mazhab akidah atau teologi (''madzahib i'tiqadiyyah''), mazhab politik (''madzahib siyasiyah''), jo mazhab [[Fiqh|fiqih]] (''madzahib fiqhiyyah'').<ref name="Marzuq2015">{{cite book|author=Jauhar Ridloni Marzuq|title=Inilah Islam|url=https://books.google.com/books?id=yE5JDwAAQBAJ&pg=PA173|date=13 August 2015|publisher=Elex Media Komputindo|isbn=978-602-02-6706-7|pages=173–}}</ref> Sabuah jalan pikia dapek dikatokan sabagai sabuah mazhab kok alah mampunyoi ciri khas nan dibantuak malalui proses panjang hinggo tacapai saparangkek prinsip jo kaidah nan manjadi padoman nan jaleh batasan-batasannyo. Umumnyo mazhab marujuak pado tokoh [[alim ulama]] nan manaruko jalan pikianyo.<ref name="mediamuslim">{{cite web|url=http://www.mediamuslim.info/index.php?option=com_content&task=view&id=542&Itemid=13|title=Apa Itu Madzhab Fiqih?}} Dari website www.MediaMuslim.info. Sumber rujukan: ''Al Madkhal Ila Dirasatil Madarisi Wal Madzahibil Fiqhiyyah'', oleh DR. Umar Sulaiman Al Asyqar</ref><ref name=":1">{{Cite web|url=http://emir.co.id/pengertian-mazhab-dan-perkembangannya/|title=Pengertian Mazhab Dan Perkembangannya|date=2020-04-14|website=Emir|language=en-US|access-date=2020-08-09}}</ref>
Dalam satiok aliran dalam Islam dapek mampunyoi mazhabnyo surang nan babeda-beda. Pado aliran dalam Islam nan paliang gadang, [[Sunni]], ado ampek mazhab gadang yaitu [[Mazhab Hanafi|Hanafi]], [[Mazhab Maliki|Maliki]], [[Mazhab Syafi'i|Syafii]], jo [[Mazhab Hambali|Hambali]].<ref name="rabb">{{cite encyclopedia|ref=harv|first=Intisar A.|last=Rabb|title=Fiqh|encyclopedia=The Oxford Encyclopedia of the Islamic World|editor=[[John L. Esposito]]|publisher=[[Oxford University Press]]|location=Oxford|year=2009|doi=10.1093/acref/9780195305135.001.0001|isbn=9780195305135}}
Barih 7:
== Istilah ==
[[File:Madhhab_Map_(Divisions_of_Islam).png|pra=https://en.wikipedia.org/wiki/File:Madhhab_Map_(Divisions_of_Islam).png|jmpl|443x443px|Pasebaran mazhab-mazhab fiqih di saluruah dunia.]]
Mazhab barasa dari bahaso {{lang-ar|مذهب}} ''madzhab,'' nan aratinyo jalan atau tampek pai. Dalam bantuak jamak, disabuik {{lang|ar|مذاهب}} ''mazhahib.'' Sacaro bahaso, mazhab dapek diaratikan sabagai tampek nan dilalui untuak mamahami hukum dalam Islam.<ref name=":0" /><ref name=":1" />
== Sijarah ==
=== "Ancient" schools ===
According to John Burton, “modern research shows” that fiqh was first “regionally organized” with “considerable disagreement and variety of view”. In the second century of Islam, schools of fiqh were noted for the loyalty of their jurists to the legal practices of their local communities, whether [[:en:Mecca|Mecca]], [[:en:Kufa|Kufa]], [[:en:Basra|Basra]], Syria, etc.<ref name="JBSILITA1990:13">[[Madhhab#JBSILITA1990|Burton, ''Islamic Theories of Abrogation'', 1990]]: p.13</ref> (Egypt's school in [[:en:Fustat|Fustat]] was a branch of Medina's school of law and followed such practices—up until the end of the 8th century—as basing verdict on one single witness (not two) and the oath of the claimant. Its principal jurist in the second half of the 8th century was al-Layth b. Sa'd.){{#tag:ref|It is usually assumed that no regional school developed in Egypt (unlike in Syria, Iraq and the Hijaz). Joseph Schacht states that the legal milieu of [[Fustat]] (ancient Cairo) was a branch of the Medinan school of law.<ref>J. Schacht, ''The Origins of Muhammadan Jurisprudence'' (Oxford: Clarendon Press, 1950), p. 9</ref> Regarding judicial practices, the qadis (judges) of Fustat resorted to the procedure called "''al-yamin ma'a l-shahid''", that is, the ability of the judge to base his verdict on one single witness and the oath of the claimant, instead of two witnesses as was usually required. Such a procedure was quite common under the early Umayyads, but by the early Abbasid period it had disappeared in Iraq and it was now regarded as the {{'}}''amal'' ("good practice") of Medina. Up until the end of the 8th century, the qadis of Fustat were still using this "Medinan" procedure and differentiated themselves from Iraqi practices. From a doctrinal point of view, however, the legal affiliation of Egypt could be more complex. The principal Egyptian jurist in the second half of the 8th century is al-Layth b. Sa'd.<ref>R.G. Khoury, "Al-Layth Ibn Sa'd (94/713-175/791), grand maître et mécène de l’Egypte, vu à travers quelques documents islamiques anciens", ''[[Journal of Near Eastern Studies]]'' 40, 1981, p. 189–202</ref> The only writing of his that has survived is a letter he wrote to Malik b. Anas, which has been preserved by Yahya b. Ma'in and al-Fasawi. In this letter, he proclaims his theoretical affiliation to the Medinan methodology and recognizes the value of the {{'}}''amal''. Nevertheless, he distances himself from the Medinan School by opposing a series of Medinan legal views. He maintains that the common practice in other cities is also valuable, and thus implicitly defends the Egyptians’ adherence to their own local tradition. Thus it is possible that, even though it did not develop into a formal school of law, a specific Egyptian legal milieu was distinct of the Medinan School in the 8th century.<ref>Mathieu Tillier, "[https://www.academia.edu/1470575/Les_premiers_cadis_de_Fus_a_et_les_dynamiques_regionales_de_linnovation_judiciaire_750-833_ Les “premiers” cadis de Fusṭāṭ et les dynamiques régionales de l’innovation judiciaire (750-833)]", ''Annales Islamologiques'', 45 (2011), p. 214–218</ref>|group=Note}} [[:en:Al-Shafi‘i|Al-Shafi‘i]] writes that, `every capital of the Muslims is a seat of learning whose people follow the opinion of one of their countrymen in most of his teachings`.<ref name="Schacht-OoMJ-1959-246">{{cite book|title=The Origins of Muhammadan Jurisprudence|last1=Schacht|first=Joseph|publisher=Oxford University Press|origyear=1950|year=1959|page=246}}</ref><ref name="tr-III-148">{{cite book|last1=Shafi'i|page=148. Kitab Ikhtilaf Malid wal-Shafi'i|title=[[Kitab al-Umm]] vol. vii}}</ref> The "real basis" of legal doctrine in these "ancient schools" was not a body of reports of Muhammad's sayings, doings, silent approval (the ahadith) or even those of his Companions, but the `living tradition` of the school as "expressed in the consensus of the scholars", according to Joseph Schacht.<ref name="Schacht-OoMJ-1959-98">{{cite book|title=The Origins of Muhammadan Jurisprudence|last1=Schacht|first=Joseph|publisher=Oxford University Press|origyear=1950|year=1959|page=98}}</ref>
=== Al-Shafi‘i and after ===
It has been asserted that ''madhahib'' were consolidated in the 9th and 10th centuries as a means of excluding dogmatic theologians, government officials and non-Sunni sects from religious discourse.<ref name="stewart">{{cite web|url=http://www.encyclopedia.com/topic/Islamic_law.aspx|title=Law, Islamic|work=[[Encyclopedia.com]]|accessdate=13 March 2012}}</ref> Historians have differed regarding the times at which the various schools emerged. One interpretation is that Sunni Islam was initially{{when|date=December 2013}} split into four groups: the [[:en:Hanafi|Hanafites]], [[:en:Maliki|Malikites]], [[:en:Shafi'i|Shafi'ites]] and [[:en:Zahiri|Zahirites]].<ref>Mohammad Sharif Khan and Mohammad Anwar Saleem, ''Muslim Philosophy And Philosophers'', pg. 34. [[New Delhi]]: Ashish Publishing House, 1994.</ref> Later, the [[:en:Hanbali|Hanbalites]] and [[:en:Jariri|Jarirites]] developed two more schools; then various dynasties effected the eventual exclusion of the Jarirites;<ref name="mel">[[Christopher Melchert]], ''The Formation of the Sunni Schools of Law'': 9th-10th Centuries C.E., pg. 178. Leiden: [[Brill Publishers]], 1997.</ref> eventually, the Zahirites were also excluded when the [[:en:Mamluk_Sultanate_(Cairo)|Mamluk Sultanate]] established a total of four independent [[:en:Qadi|judicial positions]], thus solidifying the Maliki, Hanafi, Shafi'i and Hanbali schools.<ref name="stewart" /> During the era of the [[:en:Islamic_Gunpowders|Islamic Gunpowders]], the [[:en:Ottoman_Empire|Ottoman Empire]] reaffirmed the official status of these four schools as a reaction to Shi'ite Persia.<ref name="chib">Chibli Mallat, ''Introduction to Middle Eastern Law'', pg. 116. [[Oxford]]: [[Oxford University Press]], 2007. {{ISBN|978-0-19-923049-5}}</ref> Some are of the view that Sunni jurisprudence falls into two groups: ''Ahl al-Ra'i'' ("people of opinions", emphasizing scholarly judgment and reason) and ''[[:en:Ahl_al-Hadith|Ahl al-Hadith]]'' ("people of traditions", emphasizing strict interpretation of scripture).<ref>Murtada Mutahhari, [http://www.al-islam.org/al-tawhid/ijtihad-legislation.htm ''The Role of Ijtihad in Legislation''], [http://www.al-islam.org/al-tawhid/ Al-Tawhid] volume IV, No.2, Publisher: [http://www.itf.org.ir/ Islamic Thought Foundation]</ref>
10th century [[:en:Shia_Islam|Shi'ite]] scholar [[:en:Ibn_al-Nadim|Ibn al-Nadim]] named eight groups: Maliki, Hanafi, Shafi'i, Zahiri, [[:en:Twelver|Imami Shi'ite]], Ahl al-Hadith, Jariri and [[:en:Kharijites|Kharijite]].<ref name="mel" /><ref>[[Devin J. Stewart]], THE STRUCTURE OF THE FIHRIST: IBN AL-NADIM AS HISTORIAN OF ISLAMIC LEGAL AND THEOLOGICAL SCHOOLS, [[International Journal of Middle East Studies]], v.39, pg.369-387, [[Cambridge University Press]], 2007</ref> In the 12th century Jariri and Zahiri schools were absorbed by the Shafi'i school.<ref>{{cite book|last1=Crone|first1=Patricia|title=The Princeton Encyclopedia of Islamic Political Thought|date=2013|publisher=[[Princeton University Press]]|page=498|url=https://books.google.ca/books?id=q1I0pcrFFSUC&pg=PA498&dq=zahiri+absorbed+princeton&hl=en&sa=X&ei=QnVTVaLpOo-gyQSNw4CwBg&ved=0CB8Q6AEwAA#v=onepage&q=zahiri%20absorbed%20princeton&f=false|accessdate=13 May 2015}}</ref> [[:en:Ibn_Khaldun|Ibn Khaldun]] defined only three Sunni ''madhahib'': Hanafi, Zahiri, and one encompassing the Shafi'i, Maliki and Hanbali schools as existing initially,<ref>[[Ignác Goldziher]], ''The Zahiris'', pg. 5. Trns. Wolfgang Behn, intro. [[Camilla Adang]]. Volume three of Brill Classics in Islam. [[Leiden]]: [[Brill Publishers]], 2008. {{ISBN|9789004162419}}</ref><ref>Meinhaj Hussain, A New Medina, [https://archive.is/20130103002610/http://www.grandestrategy.com/2012/01/6655434312-chapter-nine-new-medina.html The Legal System], Grande Strategy, January 5th, 2012</ref> noting that by the 14th-century historian the [[:en:Zahiri|Zahiri]] school had become extinct,<ref>{{cite book|last1=Wolfgang|first1=Behn|title=The Zahiris|date=1999|publisher=BRILL|page=178|url=https://books.google.ca/books?id=j_OIhpI9jfEC&pg=PA178&dq=ibn+khaldun+zahiri&hl=en&sa=X&ei=c_9PVevPA8-KyATczoGQDg&ved=0CDAQ6AEwBA#v=onepage&q=ibn%20khaldun%20zahiri&f=false|accessdate=11 May 2015}}</ref><ref>{{cite book|last1=Berkey|first1=Jonathon|title=The Formation of Islam|date=2003|publisher=Cambridge University Press|page=216|url=https://books.google.ca/books?id=mLV6lo4mvj0C&pg=PA216&dq=khaldun+zahiri&hl=en&sa=X&ei=lfRPVbKrI5KoyATonYD4Cg&ved=0CC4Q6AEwAw#v=onepage&q=khaldun%20zahiri&f=false|accessdate=11 May 2015}}</ref> only for it to be revived again in parts of the Muslim world by the mid-20th century.<ref>Daniel W. Brown, ''Rethinking Tradition in Modern Islamic Thought'': Vol. 5 of Cambridge Middle East Studies, pgs. 28 and 32. [[Cambridge]]: [[Cambridge University Press]], 1996. {{ISBN|9780521653947}}</ref><ref>M. Mahmood, ''The Code of Muslim Family Laws'', pg. 37. Pakistan Law Times Publications, 2006. 6th ed.</ref><ref>Hassan Ahmed Ibrahim, "An Overview of al-Sadiq al-Madhi's Islamic Discourse." Taken from ''The Blackwell Companion to Contemporary Islamic Thought'', pg. 172. Ed. Ibrahim Abu-Rabi'. [[Hoboken, New Jersey|Hoboken]]: [[Wiley-Blackwell]], 2008. {{ISBN|9781405178488}}</ref>
Historically, the ''fiqh'' schools were often in political and academic conflict with one another, vying for favor with the ruling government in order to have their representatives appointed to legislative and especially judiciary positions.<ref name="chib" /> Geographer and historian [[:en:Al-Muqaddasi|Al-Muqaddasi]] once satirically categorized competing ''madhahib'' with contrasting personal qualities: Hanafites, highly conscious of being hired for official positions, appeared deft, well-informed, devout and prudent; Malikites, dull and obtuse, confined themselves to observance of prophetic tradition; Shafi'ites were shrewd, impatient, understanding and quick-tempered; Zahirites haughty, irritable, loquacious and well-to-do; Shi'ites, entrenched and intractable in old rancor, enjoyed riches and fame; and Hanbalites, anxious to practice what they preached, were charitable and inspiring.<ref>[[Louis Massignon]], ''The Passion of al-Hallaj: Mystic and Martyr of Islam''. Trans. Herbert W. Mason. Pg. 130. [[Princeton, New Jersey|Princeton]]: [[Princeton University Press]], 1994.</ref> While such descriptions were almost assuredly humorous in nature, ancient differences were less to do with actual doctrinal opinions than with maneuvering for adherents and influence.{{citation needed|date=December 2013}}
=== Modern era ===
The transformations of Islamic legal institutions in the modern era have had profound implications for the madhhab system. Legal practice in most of the Muslim world has come to be controlled by government policy and state law, so that the influence of the madhhabs beyond personal ritual practice depends on the status accorded to them within the national legal system. State law codification commonly utilized the methods of ''takhayyur'' (selection of rulings without restriction to a particular madhhab) and ''talfiq'' (combining parts of different rulings on the same question). Legal professionals trained in modern law schools have largely replaced traditional [[:en:Ulema|ulema]] as interpreters of the resulting laws. Global Islamic movements have at times drawn on different madhhabs and at other times placed greater focus on the scriptural sources rather than classical jurisprudence. The Hanbali school, with its particularly strict adherence to the Quran and hadith, has inspired conservative currents of direct scriptural interpretation by the [[:en:Salafi|Salafi]] and [[:en:Wahhabi|Wahhabi]] movements.<ref name="hussin2">{{cite encyclopedia|ref=harv|first=Iza|last=Hussin|title=Sunni Schools of Jurisprudence|encyclopedia=The Oxford Encyclopedia of Islam and Politics|publisher=Oxford University Press|editor=Emad El-Din Shahin|year=2014|doi=10.1093/acref:oiso/9780199739356.001.0001|isbn=9780199739356}}</ref> In the 20th century many Islamic jurists began to assert their intellectual independence from traditional schools of jurisprudence.<ref name="messick">{{cite encyclopedia|ref=harv|first1=Brinkley|last1=Messick|first2=Joseph A.|last2=Kéchichian|title=Fatwā. Process and Function|encyclopedia=The Oxford Encyclopedia of the Islamic World|editor=John L. Esposito|publisher=Oxford University Press|location=Oxford|year=2009|url=http://www.oxfordislamicstudies.com/print/opr/t236/e0243}}</ref> Examples of the latter approach include networks of Indonesian ulema and Islamic scholars residing in Muslim-minority countries, who have advanced liberal interpretations of Islamic law.<ref name="hussin2" />
== Ragam mazhab ==
| |||