METODOLOGI IJTIHAD FIKIH KONTEMPORER (Studi Atas Pemikiran Ijtihad Yusuf al-Qaradawi)

As one of the principles in the sources of Islamic jurisprudence methodology, al-isla>m s}a>lih li kulli zama>n wa maka>n (Islam is relevant with every age and place) indicates that fiqh (Islamic jurisprudence) should be relevant with tempus and locus. Thus, it is expected that there will be no ineffective law in daily life of Muslim society as the ultimate goal of Islamic law (maqa>s}id al-fiqh al-isla>mi ) proposes i.e. bringing virtues and preventing evils. Based on the principle above, the object of this research is ijtihad methodology conceptualized by al-Qarad}a>wi which is claimed as one of the prominent contemporary methodology of ijtihad. There are two issues that I scrutinize in this research: 1). How does al-Qarad}a>wi construct his ijtihad methodology. 2). How are the concept of maslahah and maqa>s}id practiced by al- Qarad}a>wi as an approach to conceptualize his ijtihad methodology. By doing so, it can be known ijtihad methodology constructed by al-Qarad}a>wi and the typology of his reformed thoughts on Islamic jurisprudence and sources methodology of Islamic jurisprudence (fiqh al-isla>mi wa us}u>l al-fiqh al-isla>mi) to respond to the contemporary problems in Islamic jurisprudence and in the dynamic thoughts of Islamic jurisprudence. Methodologically, the data sources of this research are collected from books, documents, information, and relevant sources on al-Qarad}a>wi�s thouhgts. They are taken from the primary sources i.e. al-Qarad}a>wi�s works and from the secondary sources related to the topic such as articles, papers, and academic works written by scholars. Thus, this research is a library research by inventaring sources related to the topic, exploring them, and analyzing them comparatively and critically based on philosophical approach and islamic principles on islamic law. Based on the analysis, there are three important points as the conclusion of the research. The first is that contemporary ijtihad methodology constructed by al-Qarad}a>wi actually is a modified ijtihad methodology conceptualized by the previous islamic scholars such as al-Ghaza>li, al-Iz, and as-Sya>t}ibi especially on the issue of maslahah and maqa>s}id syari>�ah. The second is that al-Qarad}a>wi has not only modified terminology such as ijtiha>d intiqa>�i/tarji>hi, ijtiha>d insya>�i/ibda>�i, and taqni>n al-fiqh based on ijtiha>d jama>�i, but also conceptualized some new formulations. The third is that al-Qarad}a>wi is categorized as the follower of moderate school in which he could integralize between nas} (revelation) and wa>qi� (reality) based on maslahah andmaqa>s}id. However, al-Qaradawi as well as at-Tufi is still under the authority of text on the area of muqaddarat and jinayah, while in the area of muamalah, politics, and culture, he tends to use the approach of maslahah and maqasid like as-Syatibi does. For example, women are pleased to run their carriers in public area such as in politics, a non-muslim are permitted to be a public leader, muslims are able to come to non-mulims� party and to give greetings to them, a death sentence for a tyrant leader, it is permitted to divide inheritance for nonmuslim family, and so forth