Samarah: Jurnal Hukum Keluarga dan Hukum Islam Volume 9.
No.
March 2025 ISSN: 2549 Ae 3132.
E-ISSN: 2549 Ae 3167 DOI: 10.
22373/sjhk.
Ecological Legal Politics in Indonesia: The Critique within MuhammadiyahAos Fiqh during the Reformation Era Muhammad Wahdini Student of the Islamic Politics Doctoral Program of Universitas Muhammadiyah Yogyakarta.
Lecturer of Universitas Muhammadiyah Palangkaraya Hasse Jubba Universitas Muhammadiyah Yogyakarta Kamsi Universitas Islam Negeri Sunan Kalijaga Yogyakarta Email: hasse@umy.
Abstract: The reform era witnessed a shift in the Tarjih Muhammadiyah CouncilAos legal outputs from monodisciplinary to multidisciplinary, resulting in a product known as responsive fiqh.
Ecological political issues in Indonesia became a primary focus of this new approach.
This research aims to analyze the Tarjih Muhammadiyah CouncilAos conceptual shift from monodisciplinary to multidisciplinary fiqh, and to explore how its critical fiqh responds to the ecological legal-political constellation in Indonesia during the reform era.
This research employed normative legal research methods, utilizing a political approach to law.
Data were gathered through literature review.
The findings reveal that MuhammadiyahAos fiqh represents a new paradigm of responsive fiqh, aligned with the principles of tajdid and ijtihad.
The shift in the Tarjih CouncilAos legal outputs is largely attributed to the leadership of its chairman.
From the Tarjih CouncilAos diverse fiqh outputs, this research selected and highlighted MuhammadiyahAos fiqh products pertaining to ecology.
First, the Fiqh of Water addresses the alarming, global water crisis, serving as the legal basis for MuhammadiyahAos judicial review of Law No.
7/2004 concerning Water Resources, which the Constitutional Court upheld, signifying the incorporation of this fiqh into IndonesiaAos ecological political landscape.
Second, the Fiqh of Disaster Management, addressing socio-community issues linked with ecological problems in disaster contexts, has not resulted in contestation or accommodation within ecological politics.
Third.
Agrarian Fiqh addresses varied agrarian challenges in Indonesia, including food self-sufficiency, environmental degradation, agrarian conflicts, indigenous community rights, and housing and public space access, thereby engaging in contestation with state policies within the realm of ecological politics.
In this way.
MuhammadiyahAos fiqh seeks to actively contribute to establishing a democratic political configuration by ensuring comprehensive and egalitarian influence on government policies.
Keywords: Critique.
MuhammadiyahAos Fiqh.
Political Ecology Law ic Submitted: December 14, 2024 ic Accepted: March 24, 2025 http://jurnal.
ar-raniry.
id/index.
php/samarah icPublished: March 30, 2025 Ecological Legal Politics in Indonesia Muhammad Wahdini, et al.
DOI: 10.
22373/sjhk.
Abstrak: Pada era reformasi terjadi transformasi produk hukum Majelis Tarjih Muhammadiyah dari monodisiplin menjadi multidisiplin.
Salah satu produk baru tersebut adalah fikih yang membawa konsep fikih responsif.
Isu politik ekologi di Indonesia menjadi isu yang dominan direspon.
Penelitian ini berupaya mengungkap pergeseran konsep fikih muhammadiyah dari monodisiplin menjadi multidisiplin dan kritisisme fikih muhammadiyah merespon konstelasi politik hukum ekologi di Indonesia era reformasi.
Penelitian menggunakan metode penelitian hukum normatif dengan pendekatan politik hukum.
Data dikumpulkan melalui penelitian kepustakaan.
Hasil Penelitian ini menunjukkan Fikih muhammadiyah sebagai paradigma baru fikih responsif yang sejalan dengan semangat tajdid dan ijtihad.
Faktor pergeseran produk hukum Majelis Tarjih sangat ditentukan oleh peran ketua majelis tarjih itu sendiri.
Dari banyaknya produk fikih yang dikeluarkan Majelis Tarjih dalam penelitian ini menyoroti produk fikih Muhammadiyah berkaitan dengan ekologi.
Pertama fikih air yang merespon krisis air yang memprihatinkan dan berskala global.
Selain itu fikih air juga menjadi dasar Muhammadiyah melakukan judicial review terhadap UU No.
7 tahun 2004 tentang Sumber Daya Air (SDA) yang dikabulkan oleh Mahkamah Konstitusi, pada konteks ini terjadi akomodasi fikih air dalam politik ekologi di Indonesia.
Kedua fikih kebencanaan yang lebih merespon masalah sosial kemasyarakatan yang juga terkoneksi masalah ekologi disektor kebencanaan dan tidak terjadi kontestasi maupun akomodasi dalam konteks politik hukum ekologi.
Ketiga Fikih Agraria merespon berbagai permasalahan keagrariaan yang ada di Indonesia seperti Swasembada pangan, kerusakan lingkungan.
Konflik Agraria.
Masyarakat adat, dan Perumahan dan Akses Ruang Publik.
Sehingga dalam fikih ini terdapat kontestasi dengan kebijakan negara dalam politik ekologi.
Fikih Muhammadiyah mengambil peran dalam upaya mewujudkan konfigurasi politik yang demokratis yang berupaya berkontribusi penuh dan egaliter untuk aktif mempengaruhi kebijakan pemerintah.
Katakunci: Krtisisme.
Fikih Muhammadiyah.
Politik Hukum Ekologi.
Introduction Muhammadiyah, since its establishment, has been recognized as an Islamic organization centered on social and daAowah (Islamic propagatio.
1 Guided by its foundational khittah, or line of struggle.
Muhammadiyah traditionally refrains from direct involvement in practical politics and maintains independence from political entities.
This principle of neutrality in political matters was reinforced by the resolutions of the 38th Muktamar (Congres.
in Zuly Qodir.
Haedar Nashir, and Robert W Hefner.
AuMuhammadiyah Making IndonesiaAos Islamic Moderation Based on MaqAid Sharah,Ay Ijtihad: Jurnal Wacana Hukum Islam Dan Kemanusiaan 23, no.
, p.
77Ae92.
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Makassar.
2 The principle of political neutrality is observed to maintain the integrity of the organization by avoiding conflicts between its structural and cultural interests.
The principle of neutrality, however, does not imply institutional or individual rigidity within Muhammadiyah.
Instead, the organization remains actively committed to the holistic development of society and the nation.
Muhammadiyah closely follows the political landscape, particularly concerning the application of its legal principles within political discourse and governmental policy formulation.
Consequently.
Muhammadiyah elites are held to a higher standard of accountability regarding their political influence.
4 Muhammadiyah strategically engages with parliament during legislative processes concerning matters of Islamic interest, indicating a functional relationship with political This approach marks a significant development in MuhammadiyahAos legal-political thought.
Despite not being founded as a political party or organization.
Muhammadiyah has effectively functioned as a Aopolitical movement.
Ao Therefore, an examination of its relationship with politics is completely reasonable.
reality, this is merely one descriptor of Muhammadiyah, which is fundamentally an Islamic movement dedicated to upholding Islamic creed and promoting the daAowah of amar maAoruf nahi munkar .
njoining good and forbidding evi.
, grounded in the QurAoan and Sunnah.
The Muhammadiyah organization underwent specific transformations during the Indonesian Reformation era,7 predominantly in the domain of Islamic jurisprudence studies.
The Tarjih Council has experienced a systematic transformation marked by changes in nomenclature, which have consequently redefined its functions and duties, research subjects, and legal methodology.
Initially, the Tarjih Council operated solely to settle disputes and conflicts regarding religious observances within the Muhammadiyah organization.
however, its scope and functions later broadened.
Currently, the Tarjih CouncilAos Haedar Nashir et al.
AuMuhammadiyahAos Moderation Stance in the 2019 General Election: Critical Views from Within,Ay Al-JamiAoah: Journal of Islamic Studies 57, no.
1Ae24.
Haedar Nashir and others.
AoIslam in Indonesia: From Puritanism to Enlightening Religion in the Case of MuhammadiyahAo.
Asia Life Sciences, 28.
, p.
1Ae12.
Ridho Al-Hamdi.
AuPolitical Consciousness of Muhammadiyah: Historical Trajectories and Future.
,Ay Studia Islamika 29, no.
, p.
Nispul Khoiri.
AuPemikiran Politik Hukum Islam Muhammadiyah,Ay Asy-SyirAoah: Jurnal Ilmu SyariAoah Dan Hukum 47, no.
, p.
Madrasah Muallimin Muhammadiyah.
Keyakinan Dan Cita-Cita Hidup Muhammadiyah (Yogyakarta: PP.
Muhammadiyah, 1.
, p.
Surya Sukti et al.
AuPolitical Dynamics of Islamic Law in the Reform Era: A Study of the Response of Muhammadiyah Cadres in Central Kalimantan,Ay Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 6, no.
, p.
1022Ae45.
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responsibilities extend to addressing both traditional worship practices and contemporary challenges emerging from societal shifts.
The Tarjih and Tajdid Council of Muhammadiyah, during the period of Syamsul Anwar's leadership, pioneered novel fiqh (Islamic jurisprudenc.
concepts that diverged from classical jurisprudential traditions.
This framework has generated a substantial body of tarjih outputs, often referred to as AofiqhAo.
Fiqh, as a conceptual framework, has experienced intellectual development throughout history, currently integrating comprehensive religious insights to navigate novel challenges.
The Tarjih and Tajdid Council of PP Muhammadiyah has undertaken a revision of fiqh principles to better address the contemporary challenges faced by Muslims.
Initially.
MuhammadiyahAos fiqh adopted a monodisciplinary scope, primarily concerned with ritual worship.
However, following the reformation, it underwent a multidisciplinary expansion.
Significantly.
MuhammadiyahAos fiqh now engages with the complexities of IndonesiaAos legal-political constellation.
an illustration.
Muhammadiyah formulated a fiqh of child protection to address the inadequacies of the existing legal-political framework concerning child Ideally, fiqh should be viewed as a dynamic component of religious understanding, not a static endpoint.
This philosophical approach necessitates a continuous and substantial process of modernization.
This aligns with Scott GordonAos perspective on progressiveness, as cited by Maulidi,11 which posits that all phenomena are subject to evolutionary processes, shifts, or transformations:
AuEverything must change, to something new and to something foreign.
Ay Similarly, fiqh ought to adopt a progressive and change-sensitive trajectory, as opposed to a regressive one.
A prominent issue that has garnered the attention of Muhammadiyah during the Indonesian reformation era is the legal-political ecology of the nation.
Tasnim Rahman Fitra and Ade Silvana.
AuModerate Islamic Jurisprudence: Study of MuhammadiyahAos Decision on Changes in Criteria for Fajr Prayer Time,Ay Mazahib, 2021, p.
43Ae Niki Alma Febriana Fauzi.
AuNalar Fikih Baru Muhammadiyah: Membangun Paradigma Hukum Islam Yang Holistik,Ay Jurnal Afkaruna Vol 15, no.
, p.
Ahmed Gad Makhlouf.
AuContinuity and Change of Traditional Islamic Law in Modern Times: Tarju as a Method of Adaptation and Development of Legal Doctrines.
,Ay Oxford Journal of Law & Religion 12, no.
, p.
Maulidi Maulidi.
AuMenggagas Fikih Responsif: Upaya Progresif Modernisasi Fikih,Ay Al-AoAdalah 14, no.
, p.
Scott Gordon.
The History and Philosophy of Social Science.
The History and Philosophy of Social Science (Routledge, 2.
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This domain represents a developmental movement within the organization.
Within academic discourse, numerous scholars have explored the intersection of Muhammadiyah and environmental issues, as evidenced by extensive publications and research.
These studies typically examine socio-political developments and their influence on the articulation of Islamic legal principles.
Nevertheless, scholarly discourse tends to prioritize research themes specifically examining AoMuhammadiyah and the Environmental Movement,Ao with a particular emphasis on environmental advocacy initiatives and MuhammadiyahAos participatory role.
14 Despite the substantial body of research on MuhammadiyahAos fiqh, the relationship between Muhammadiyah and the legal-political constellation of Indonesia remains largely unexplored.
The critique within MuhammadiyahAos fiqh in the realm of ecological legal politics during the Indonesian Reformation era presents considerable complexity and multi-dimensionality.
However.
MuhammadiyahAos fiqh theory, functioning as a legal paradigm, is increasingly relevant today because of its integrated approach, which encompasses the theological, moral, and legal facets of sharia.
MuhammadiyahAos Fiqh of Disabilities, for instance, demonstrates a successful integration of the lived experiences of persons with disabilities, national legal framework, and recent academic research.
This approach signifies an Islamic model that prioritizes justice and inclusivity.
16 Muhammadiyah adopts a comprehensive approach to the exegesis of Islamic texts and acknowledges a variety of legal sources.
Moreover, research into the formation of Islamic law, including fiqh, is inextricably linked to the encompassing social, political, and cultural dynamics.
The central questions guiding this research, and their underlying urgency, are as follows: Why did the concept of MuhammadiyahAos fiqh change, and how does the Hendy Setiawan.
Nanang Indra Kurniawan, and Purwo Santoso.
AuThe Ecotheological Movement of the Muhammadiyah Environmental Council in Response to the Environmental Governance Crisis,Ay Millah: Journal of Religious Studies, 2022, p.
639Ae70.
Muhammad Wahdini.
Kamsi Kamsi, and Hasse Jubba.
AuEnviromental Governance in Indonesia: MuhammadiyahAos Role.
State Intervention, and Legal Practice Dynamics,Ay Syariah:
Jurnal Hukum Dan Pemikiran 24, no.
, p.
Fauzi.
AuNalar Fikih Baru Muhammadiyah: Membangun Paradigma Hukum Islam Yang Holistik.
Ay Arif Maftuhin and Abidah Muflihati.
AuThe Fikih Difabel of Muhammadiyah: Context.
Content, and Aspiration to an Inclusive Islam,Ay Indonesian Journal of Islam and Muslim Societies 12, no.
, p.
Ahwan Fanani.
AuModerasi Pemikiran Fikih Hubungan Antarumat Beragama Di Majelis Tarjih Dan Tajdid Muhammadiyah,Ay SHAHIH: Journal of Islamicate Multidisciplinary 2, 1 .
, p.
Emine Enise Yakar.
Islamic Law, and Society: The Practice of IftAAoand Religious Institutions (Routledge, 2.
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critique within MuhammadiyahAos fiqh address the legal-political ecological framework in the Indonesian Reformation context? These research questions were addressed through normative legal research employing a legal-political approach.
Mahfud MD defines legal politics as the legal policies or official regulations concerning law, implemented through the enactment of new statutes or the amendment of existing ones, to realize state 19 This research employed a legal-political approach to analyze the influence of political forces, ideologies, and religious roles on IndonesiaAos ecological legal policies, with specific attention to MuhammadiyahAos fiqh.
This research utilized library research as its primary data collection The subsequent phase of library research consisted of identification and retrieval of secondary data, which included information gathered from indirect 20 Some indirect information, included, but are not limited to, librarybased literature reviews, published books, and scholarly articles relevant to the research topic.
Transformation of the Tarjih Council: Interdisciplinary.
Multidisciplinary, and Transdisciplinary Approaches Muhammadiyah, a long-standing and significant Islamic organization in Indonesia, has effectively responded to the challenges of the modern era.
Muhammadiyah, as an Islamic movement, formally upholds the principle of amar maAoruf nahi munkar.
However, it is variously characterized as embodying Modernist Islam.
Moderate Islam.
Purist Islam, and Progressive Islam (Islam Modernis.
Islam Moderat.
Islam Murni, and Islam Berkemajua.
22 Certain aspects of the organizationAos identity are externally attributed through observation, and others through antagonistic assessments.
Conversely, members of Muhammadiyah articulate a self-perceived identity that characterizes their Deliar Noer, in his 1973 publication.
AoThe Modernist Muslim Movement in Indonesia, 1900-1942,Ao positions Muhammadiyah as an integral part of the modernist Islamic movement in Indonesia.
This work is derived from his doctoral dissertation submitted to Cornell University.
However, differing from NoerAos assessment.
James L.
Peacock, in his work AoPurifying the Faith: The M D Mahfud.
AuMoh.
Politik Hukum Di Indonesia,Ay Jakarta.
Rajawali Pers (Jakarta: Rajawali Press, 2.
, p.
Muhammad Wahdini.
Pengantar Metodologi Penelitian Hukum (Penerbit K-Media, 2.
, p.
M Falikul Isbah.
AuPesantren in the Changing Indonesian Context: History and Current Developments,Ay Qudus International Journal of Islamic Studies (QIJIS) 8, no.
, p.
Ilham Yuli Isdiyanto.
Fauzan Muhammadi, and Umair Fahmiddin.
AuTracing the Roots of Muhammadiyah Thought on the Concepts of DAr Al-AoAhdi Wa Al-SyahAdah,Ay Legality: Jurnal Ilmiah Hukum 30, no.
, p.
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Muhammadiyah Movement in Indonesian IslamAo .
, presents a contrasting portrayal of Muhammadiyah, describing it as a manifestation of a puritanical religious movement.
Initially, the Tarjih CouncilAos role was to convene, deliberate, and resolve contemporary issues through the lens of the QurAoan and Sunnah, thereby addressing the challenges of the era.
However, its function later transitioned to prioritizing the extraction of the most robust legal foundation for practical 24 The transformation of the Tarjih Council entailed not only an expansion of its functional scope but also a significant enhancement of its legal decision-making methodology through the integration of diverse scientific Moreover, its legal outputs contain not only the resolutions of the National Tarjih Assembly, but also fatwas .
egal ruling.
and scholarly discourses designed to expedite the resolution of emergent societal issues.
The Tarjih Council is tasked with five primary responsibilities, one of which entails the organization and dissemination of Tarjih products and ideological frameworks to all segments of society.
The Muhammadiyah organization initially regarded tarjih as a forum for the selection of the most authoritative opinion from a range of existing The Tarjih Council was founded with the preventative function of addressing khilafiyah .
ifferences of opinio.
disputes that emerged within Muhammadiyah regarding the divergent practices of implementing Islamic 26 This understanding, however, has undergone recent evolution.
Muhammadiyah now defines tarjih as the process of rendering legal rulings on issues not explicitly addressed in the QurAoan and Sunnah, and selecting the opinion deemed more rajih .
from among competing viewpoints.
The transformative shift in the conceptualization of tarjih, from a mere selection of existing opinions to encompass discovery or ijtihad, embodies the Syamsul Arifin.
Syafiq A Mughni, and Moh Nurhakim.
AuThe Idea of Progress:
Meaning and Implications of Islam Berkemajuan in Muhammadiyah,Ay Al-JamiAoah: Journal of Islamic Studies 60, no.
, p.
Ilham Mundzir and Yulianti Muthmainnah.
AuThe Progressiveness of Quranic Interpretation in the Fatwa of Muhammadiyah on Female Circumcision,Ay Indonesian Journal of Islam and Muslim Societies 12, no.
, p.
Yazida Ichsan.
Unik Hanifah Salsabila, and DifaAoul Husna.
AuTranformasi Dan Aktualisasi Majelis Tarjih Dalam Pendidikan Islam Di Sekolah Muhammadiyah,Ay Muaddib :
Studi Kependidikan Dan Keislaman 12, no.
, p.
Nadia Azkiya.
AuMuhammadiyah Issues (An Examination of Majlis Tarjih and the Interpretation of the QurAoa.
,Ay in Proceeding International Conference on Tradition and Religious Studies, vol.
2, .
, p.
224Ae42.
Qosim Arsadani et al.
AuThe Progressiveness of Sharia Economic Fatwas: Direction of Islamic Legal Thoughts within NU and Muhammadiyah,Ay AHKAM: Jurnal Ilmu Syariah 24, no.
, p.
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spirit of tajdid that underpins this organization.
Muhammadiyah is recognized as an Islamic organization committed to reformist or tajdid principles.
In the initial stages of MuhammadiyahAos establishment, the concept of tajdid remained undefined.
KH.
Ahmad DahlanAos primary focus was the eradication of perceived deviant religious practices and the restoration of adherence to the QurAoan and Sunnah.
Prior to the 37th Muhammadiyah Muktamar in 1968.
Djindar Tamimy formally proposed the conceptualization of tajdid as the organizationAos khittah.
In 1927, following the recommendation of K.
Mas Mansyur, the Tarjih Council was established to issue fatwas and provide legal judgments on particular religious questions.
29 Muhammadiyah observers speak of the Tarjih Council in a unique way.
It is considered by some to be the very essence of Muhammadiyah, holding responsibility for its existence and demise.
Some also argue that the Tarjih Council and Muhammadiyah are essentially one and the same, implying that the Tarjih Council is integral to MuhammadiyahAos identity.
MuhammadiyahAos institution for ijtihad, the Tarjih Council plays a pivotal role in leading MuhammadiyahAos tajdid movement.
The Tarjih Council underwent a notable change when it elected a leader whose background was outside the traditional Islamic jurisprudence, an event that broke with its established customs and hinted at a new direction for the council.
The shift occurred with the appointment of Amin Abdullah, a specialist in Ushuluddin (Islamic philosoph.
, as leader of the Tarjih Council and the Development of Islamic Thought (MTPPI) from 1995 to 2000, marking a departure from traditional leadership.
During his tenure at the Tarjih Council and the Development of Islamic Thought.
Amin Abdullah made significant strides by incorporating new epistemologies into modern Islamic studies, drawing on the works of influential scholars such as Muhammad Arkoun.
Muhammad AoAbid alJabiri.
Abdullah Saeed.
Ibrahim M.
Abu-RabiAo.
Abdolkarim Soroush.
Jasser Auda.
Khaled Abou El-Fadl, and numerous others.
Moreover, the significant influence of Western intellectual traditions on modern social humanities and the natural sciences has driven a major paradigm shift within Muhammadiyah, resulting in a substantial transformation.
Kholidah Kholidah.
Nawir Yuslem, and Ahamd Qorib.
AuDinamika Manhyj Tarjih Muhammadiyah Dalam Merespon Persoalan-Persoalan Hukum,Ay Istinbath 20, no.
, p.
44Ae73.
Adi Rusbandi.
AuSejarah Majelis Tarjih,Ay Tarjih.
id, 2020.
Kholidah.
Yuslem, and Qorib.
AuDinamika Manhyj Tarjih Muhammadiyah Dalam Merespon Persoalan-Persoalan Hukum.
Ay MuAoarif.
AuJelang Munas Satu Abad: Menyongsong Transformasi Kedua Majelis Tarjih,Ay Suara Muhammadiyah, 2024, https://suaramuhammadiyah.
id/read/jelang-munas-satuabad-menyongsong-transformasi-kedua-majelis-tarjih-5.
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The Tarjih and Tajdid Council remains in existence to this day following the 44th Muktamar.
Throughout its history, nine of MuhammadiyahAos most influential figures have served as chairpersons of the Tarjih Council: KH Mas Mansur .
8Ae1.
Ki Bagus Hadikusumo .
6Ae1.
KH Ahmad Badawi .
2Ae1.
KRH Hadjid .
0Ae1.
KRTH Moh.
Wardan Dipaningrat .
9Ae1.
KH Ahmad Azhar Basyir.
MA .
5Ae1.
Prof.
Drs.
Asjmuni Abdurrahman .
0Ae1.
Prof.
Dr.
Amin Abdullah .
5Ae2.
, and Prof.
Dr.
Syamsul Anwar.
MA .
0Aepresen.
Amin AbdullahAos tenure marked the introduction and development of interdisciplinary, multidisciplinary, and transdisciplinary approaches within the Tarjih Council, resulting in a conceptual transformation.
Muhammadiyah utilizes a jamaAoi .
ijtihad system as its interdisciplinary foundation.
For contemporary issues like vaccination and artificial insemination.
Muhammadiyah engages in collective ijtihad, engaging experts from various fields.
The Concept of Responsive Fiqh in Muhammadiyah The numerous different madhhabs .
chools of though.
and fiqh works throughout history signify the dynamism and flexibility of fiqh.
The notion of the closed door of ijtihad .
nsidad bab al-ijtihy.
and the discourse of intellectual stagnation .
are refuted by the dynamic evolution of fiqh.
The discourse in question is often a product of madhhab fanaticism, which effectively closes the door to ijtihad by asserting that all legal issues are already settled within established madhhabs, as documented in fuqahaAos fatwas concerning theoretical and applied jurisprudence.
In response to this discourse, it becomes imperative that fiqh move beyond a passive representation of reality and embrace an active role in shaping it, thereby ensuring its continued existence and relevance.
This necessitates fiqhAos adaptation to the changing global landscape.
34 Fiqh is fundamentally constructed upon dynamism and evolution, not rigidity.
This dynamic and flexible nature, stemming from the ongoing interaction between textual interpretation and societal change, facilitates its broad applicability across time and place.
For fiqh to regain relevance in the contemporary world as a process of ijtihad and a dynamic interplay between doctrine and reality, it is essential to address its current challenges.
A key issue is the weaknesses of the classical M Muchlas Abror.
AuDinamika Tarjih,Ay Suara Muhammadiyah, 2014.
Maimun Nawawi.
AuReaktualisasi Fiqh Indonesia (Telaah Atas Kontribusi Pemikiran Hukum Hasbi Ash-Shiddieq.
,Ay AL-IHKAM 11, no.
, p.
Maulidi.
AuMenggagas Fikih Responsif: Upaya Progresif Modernisasi Fikih, p.
M Sulthon.
Imam SyafiAoi, and Auliya Ghazna Nizami.
AuContemporary Fiqh in Indonesia: The Dynamics of Istinbat Al-AukAm at MaAohad Aly Salafiyah ShafiAoiyah Sukorejo Situbondo,Ay AHKAM: Jurnal Ilmu Syariah 24, no.
, p.
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paradigm and the slow pace of reform, leading to unnecessary repetition.
36 It is crucial to develop new perspectives within fiqh that can meaningfully transform modern social realities.
In line with Ibn TaimiyyahAos insights, fiqh must engage with tangible social issues, prioritizing real-world concerns of Muslims over abstract scholastic formalism.
Therefore.
MuhammadiyahAos manhaj tarjih introduces a novel fiqh reasoning that, while grounded in detailed textual evidence .
alil tafsil.
, also emphasizes practical application.
This is accomplished by synthesizing various analytical methods with revealed sources and the foundational principles of Islamic law.
38 Consequently.
MuhammadiyahAos broadened understanding of fiqh, while encompassing wider applications, does not dismiss the significance of precisely defined legal concepts.
MuhammadiyahAos Manhaj Tarjih posits that the construction of MuhammadiyahAos fiqh relies on two fundamental methodological principles: an integralistic assumption and a hierarchical assumption.
40 The integralistic assumption combines both direct and indirect evidence pertaining to a given issue, subjecting it to corroboration.
Alternatively, the hierarchical assumption asserts that norms are arranged in a progressive, bottom-up structure.
According to Syamsul Anwar, the hierarchical structure of norms, when considered from the highest to the lowest level, comprises fundamental values .
l-qiyam alasasiyya.
, general principles .
l-ushul al-kulliya.
, and practical legal provisions .
l-ahkam al-farAoiyya.
at the base.
A detailed analysis reveals that MuhammadiyahAos fiqh is structured upon three hierarchical levels, beginning with fundamental values .
l-qiyam alasasiyya.
These are abstract norms, rooted in the core teachings of the QurAoan and Sunnah, encompassing essential Islamic principles such as monotheism, equality, tolerance, and noble character.
Subsequently, general principles .
lushul al-kulliya.
serve as the concrete manifestation of fundamental values and H Chad Hillier.
AuMuhammad Iqbal on Al-Fiqh: Towards a Natural Law Jurisprudence,Ay Journal of Islamic Law and Culture 12, no.
, p.
Nurhadi Nurhadi.
AuFormulasi Fiqh Muhammadiyah Dalam Paradigma Islam Berkemajuan,Ay Misykat Al-Anwar Jurnal Kajian Islam Dan Masyarakat 1, no.
, p.
Niki Alma Febriana Fauzi.
AuMuhammadiyahAos New Fiqh Reasoning : Constructing a Holistic Islamic Law Paradigm,Ay Afkaruna 15, no.
, p.
Zalik Nuryana and Niki Alma Febriana Fauzi.
AuThe Fiqh of Disaster: The Mitigation of Covid-19 in the Perspective of Islamic Education-Neuroscience,Ay International Journal of Disaster Risk Reduction 51 .
, p.
Ruslan Fariadi.
Aryani Ikasari, and Salwa Nafiza.
AuManhaj Tarjih: Navigating Ijtihad in The Disruption Era,Ay Indonesian Journal of Islamic Economic Law 2, no.
, p.
Ilham.
AuSyamsul Anwar Terangkan Metode Asumsi Hirarkis Dalam Manhaj Tarjih,Ay Muhammadiyah, 2021, https://muhammadiyah.
id/2021/07/syamsul-anwar-terangkan-metodeasumsi-hirarkis-dalam-manhaj-tarjih/.
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the abstract representation of lower-level norms, effectively mediating between these values and practical circumstances.
A distinction is made between two types of these principles: those codified as qawaAoid fiqhiyyah .
ules of fiq.
, which are juridical formulations, and annazariyyat al-fiqhiyyah .
rinciples of Islamic la.
Moreover, al-ahkam alfarAoiyyah .
ractical legal provision.
establish the taklifi .
alal/permitted or haram/prohibite.
and wadAoi .
aspects of sharia legal events.
MuhammadiyahAos Fiqh and Legal Politics in Indonesia Din Syamsuddin contends that politics and religion are inseparable, characterizing them as AosiblingsAo that exert mutual influence.
42 This view is consistent with Syafii MaarifAos emphasis on the relevance of Islamic values, particularly justice, democracy, and tolerance, to the domain of political life.
This reality highlights the consistent political influence upon Islamic legal 45 In the process of legal enactment, primary priority must be accorded to the core objectives of Islamic law: the realization of public welfare .
, the prevention of harm and corruption .
udarat and fasa.
, and the establishment of justice.
46 Nevertheless, achieving these objectives requires innovative interpretations to address contemporary socio-legal challenges.
In light of these arguments.
MuhammadiyahAos Fiqh has actively participated in shaping the legal-political landscape of Indonesia during the reformation era.
The following are key fiqh-based contributions from Muhammadiyah during this period.
Table 1: Products of MuhammadiyahAos Fiqh No.
Fiqh Products Fiqh of Women and Pornography and Pornographic Acts
Determination Time
XXVI
National Deliberation Tarjih Muhammadiyah, held on 5 to 9 ShaAoban 1424 H/ 1 to 5 October 2003 CE in Padang M Din Syamsuddin.
AuIslamic Political Thought and Cultural Revival in Modern Indonesia,Ay Studia Islamika 2, no.
, p.
Deri Rizal et al.
AuReinterpreting Religious Texts on Gender Equality: The Perspective of Ahmad Syafii Maarif,Ay JURIS (Jurnal Ilmiah Syaria.
23, no.
, p.
Ahmad Syafii Maarif.
Islam.
Humanity and the Indonesian Identity: Reflections on History (Leiden University Press, 2.
, p.
Michael Buehler.
The Politics of ShariAoa Law: Islamist Activists and the State in Democratizing Indonesia (Cambridge University Press, 2.
, p.
Asman Asman and Tamrin Muchsin.
AuMaqasid Al-ShariAoah in Islamic Law Renewal:
The Impact of New Normal Rules on Islamic Law Practices during the Covid-19 Pandemic,Ay Mazahib, .
, p.
Ahmad Yani and Megawati Barthos.
AuTransforming Islamic Law in Indonesia from a Legal Political Perspective,Ay Al-Ahkam 30, no.
, p.
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Fiqh of Governance XXVII National Deliberation Tarjih Muhammadiyah, held on 16 to 19 Rabiulakhir 1431 H/ 1 to 4 April 2010 CE in Malang Fiqh of Water XXVi National Deliberation of Tarjih Muhammadiyah, held on 27 to 29 Rabiulakhir 1435 H/ 27 February to 1 March 2014 CE in Palembang Fiqh of Disaster Management XXIX National Deliberation Tarjih Muhammadiyah, held on 1 to 4 ShaAoban 1436 H/ 19 to 22 May 2015 CE in Yogyakarta Fiqh of Child Protection and Fiqh of Information x National Deliberation Tarjih Muhammadiyah, held on 6 to 9 Jumadilawal 1439 H/ 23 to 26 January 2018 CE in Makassar Fiqh of Contemporary Zakat.
Fiqh of Disabilities.
Agrarian Fiqh Fiqh of Contemporary Waqf xI National Deliberation of Tarjih Muhammadiyah, held during the Covid-19 pandemic, in a blended format .
nline and offlin.
, hosted by Muhammadiyah University of Gresik.
This xI National Deliberation was held in stages every Saturday and Sunday, on 13 to 14 Rabiulakhir 1442 H/28 to 29 November 2020 CE, 20 to 21 Rabiulakhir 1442 H/5 to 6 December 2020 CE, 27 to 28 Rabiulakhir 1442 H/12 to 13 December 2020 CE, 4 to 5 Jumadilawal 1442 H/19 to 20 December 2020 CE xII National Deliberation of Tarjih Muhammadiyah, held at Muhammadiyah University of Pekajangan Pekalongan on 13 to 15 ShaAoban 1445 H/ 23 to 25 February 2024 CE Data Source: Tarjih and Tajdid Council The data, when viewed through legal political theory, reveals Muhammadiyah FiqhAos active role in shaping a democratic political configuration, aiming for full and equal participation in influencing government A democratic political configuration is a system that empowers active public participation in decision-making, safeguards individual rights, and promotes justice, equality, and social liberty.
Mahfud.
AuMoh.
Politik Hukum Di Indonesia.
Ayp.
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MuhammadiyahAos Fiqh of Water: A Critique of the Water Crisis and Water Resource Management On March 30, 2013, the Tarjih and Tajdid Council, in collaboration with the Environmental Council of Muhammadiyah Central Leadership, convened a Seminar on the Fiqh of Water, themed AuWater and the Future of Humanity,Ay at Muhammadiyah University (UMY).
Yogyakarta.
MuhammadiyahAos stance on water issues is detailed in the Fiqh of Water, a publication by the Tarjih and Tajdid Council of Muhammadiyah Central Leadership.
This book presents a framework for the Fiqh of Water, comprising basic standards .
lqiyam-alasasiya.
, universal principles .
lushuul-alkulliya.
, and implementation guidelines .
lahkamalfarAoiyya.
, all rooted in Islamic teachings.
The Fiqh of Water addresses MuhammadiyahAos Islamic perspective on water utilization, management, conservation, and preservation, and outlines strategies for ensuring equitable access to clean water for all.
The 28th National Deliberation of Tarjih held from February 27 - March 1, 2014 in Palembang.
South Sumatra addressed the Fiqh of Water, where the Tarjih and Tajdid Council deliberated on critical issues.
The Central Leadership of Muhammadiyah subsequently implemented the deliberationAos decision, as documented in decree number 101/KEP/I.
0/B/2015.
The emergence of the Fiqh of Water is rooted in MuhammadiyahAos recognition of the alarming, global water crisis, impacting both quantitative and qualitative aspects.
Despite Indonesia possessing substantial water resources, holding 6% of the world's freshwater potential and ranking 5th globally, after Brazil.
Russia.
China and Canada, the organization acknowledges the pressing need for sustainable water management.
The principal challenges arise from demographic expansion and IndonesiaAos development paradigm, which lacks an orientation toward natural resource conservation.
Empirical data confirms the manifestation of water crises in multiple regions throughout Indonesia.
Several macro-level issues contributing to the water crisis across Indonesian regions include raw water scarcity, unsafe water consumption, pollution, potential water resource conflicts, and deforestation.
Recognizing its role as a daAowah movement for amar maAoruf nahi munkar and as an integral part of the Indonesian nation.
Muhammadiyah acknowledges its obligation to actively engage in addressing critical global challenges.
Muhammadiyah is firmly committed to supporting the government and Setiawan.
Kurniawan, and Santoso.
AuThe Ecotheological Movement of the Muhammadiyah Environmental Council in Response to the Environmental Governance Crisis.
, p.
Majelis Tarjih Pimpinan Pusat Muhammadiyah.
AuTanfidz Keputusan Musyawarah Nasional Tarjih XXViAy (Yogyakarta: Pimpinan Pusat Muhammadiyah, 2.
Muhammadiyah.
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collaborating with all segments of the nation to preserve and develop the country, aiming for a just and prosperous society that is pleasing to Allah.
Muhammadiyah, grounded in its Fiqh of Water framework, pursued a Judicial Review of Law No.
7/2004 concerning Water Resources, contending that the lawAos provisions granted unchecked water management to private entities, thereby constituting a violation of the 1945 Constitution.
Consequently, on February 18, 2015, the Constitutional Court (Mahkamah Konstitusi/MK) ruled that Law No.
7 of 2004 concerning Water Resources was to be annulled, as it was found to be in contravention of the 1945 Constitution of the Republic of Indonesia.
Furthermore, the Court reinstated the implementation of Law No.
of 1974 concerning Irrigation.
The findings of this study, within the framework of responsive fiqh, reveal that MuhammadiyahAos Fiqh of Water has engaged with the prevailing legal political landscape in Indonesia regarding water resources.
Conversely, legal politics has also incorporated principles of the Fiqh of Water, as evidenced by the Constitutional CourtAos decision No.
85/PUU-XI/2013.
Fiqh of Disaster Management: Societal Social Response and the Spirit of alMaAoun The rationale behind the development of MuhammadiyahAos Fiqh of Disaster Management lies in the acknowledgement that disasters, irrespective of their nature .
, natural, non-natural, or socia.
, inflict widespread community suffering and inevitably increase the number of impoverished and orphaned Consequently, these issues necessitate a simultaneous and holistic approach to mitigation and resolution.
Based on this rationale, the Tarjih and Tajdid Council of Muhammadiyah Central Leadership developed the Fiqh of Disaster Management.
The process commenced with a workshop to gather discussions and solutions on disaster management, ultimately leading to the compilation of these insights into a comprehensive guide.
Despite its strategic geographical positioning as a center of civilization.
Indonesia is susceptible to a range of devastating natural phenomena.
The nationAos fertility, prosperity, and strategic significance are inherently intertwined with the potential for earthquakes, tsunamis, storms, volcanic activity, floods, and IndonesiaAos geographical location places it at the intersection of three tectonic plates: Eurasian.
Pacific, and Indo-Australian.
Furthermore, the country Maslahul Falah.
AoFresh Ijtihad Muhammadiyah Tentang Sumber Daya Air Dalam Kajian Politik Islam: Fresh Ijtihad Muhammadiyah Tentang Sumber Daya Air Dalam Kajian Politik IslamAo.
Jurnal Staika: Jurnal Penelitian Dan Pendidikan, 5.
, p.
Kepribadian Muhammadiyah.
Sifat Muhammadiyah Butir 7 dan 9.
David Efendi.
Nanang Indra Kurniawan, and Purwo Santoso.
AuFrom Fiqh to Political Advocacy: MuhammadiyahAos Ecological Movement in the Post New Order Indonesia.
,Ay Studia Islamika 28, no.
, p.
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lies within the volcanic AuRing of Fire,Ay characterized by a chain of 127 active volcanoes extending from west to east.
In addition to the inherent risks posed by natural factors.
IndonesiaAos complex demographic and economic conditions, including high population density and persistent poverty, significantly contribute to its heightened vulnerability to natural disasters.
Indonesia currently holds the highest global risk for tsunamis .
ut of 265 countrie.
and landslides .
ut of .
, ranks third for earthquake risk .
ut of .
, and sixth for flood risk .
ut of .
The Fiqh of Disaster Management formalizes principles already inherent in MuhammadiyahAos long-standing tradition, given its establishment and growth into a leading socio-community organization.
56 MuhammadiyahAos significant contributions to disaster and humanitarian assistance in Indonesia have garnered it recognition within international political dialogues on humanitarian aid.
57 From its inception.
MuhammadiyahAos founder.
Ahmad Dahlan, embodied the principle of al-MaAoun, a belief manifested in diverse social initiatives.
Kyai DahlanAos interpretation of al-MaAoun, meaning AuSmall Kindness,Ay directly influenced his actions towards impoverished, marginalized, and oppressed 58 Hence, the Fiqh of Disaster Management adopts an integrated approach, addressing socio-community concerns in conjunction with their ecological dimensions within disaster contexts.
Agrarian Fiqh: Critique of Agrarian Legal Politics in Indonesia The Agrarian Fiqh, a product of the xI National Deliberation of Tarjih Muhammadiyah in 2020, addresses the urgent need for solutions to persistent agrarian conflicts, inequitable land distribution, land disputes, uncontrolled agricultural land conversion, and environmental degradation stemming from inadequate agrarian governance.
These circumstances motivated Muhammadiyah to develop the Agrarian Fiqh guidelines, a framework for agrarian governance rooted in Islamic principles.
Pimpinan Pusat Muhammadiyah.
AuTanfidz Keputusan Musyawarah Nasional Tarjih XXIX (Executive Decree of the National Congress of the Department of Fatwa XXIX), 2018, p.
Mutmainni Rodhiyah et al.
AuTheology of Al-Maun in Muhammadiyah Philanthropy (Study of Living QurAoan at Kartasura LAZISMU),Ay in Proceedings of the International Conference on Islamic and Muhammadiyah Studies (ICIMS 2.
, vol.
676 (Atlantis Press, 2.
Robin Bush.
AuMuhammadiyah and Disaster Response: Innovation and Change in Humanitarian Assistance,Ay Natural Disaster Management in the Asia-Pacific: Policy and Governance, .
, p.
33Ae48.
Zakiyuddin Baidhawy and Azaki Khoirudin.
AuThe Core Ethos and the Progressive Spirit of Muhammadiyah Socio-Religious Movement,Ay Journal of Al-Tamaddun 13, no.
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During the Tarjih Council of Muhammadiyah Central LeadershipAos religious study session on January 6, 2021, six primary issues were identified as the foundation for the formulation of Agrarian Fiqh: 59 Main Issues Evidence Self-sufficiency .
was only in 1984 through the Augreen revolutionAy which Unachieved food self-sufficiency and had many problems.
Every year, 150,000agricultural development 200,000 hectares of rice fields are converted into non-rice fields.
Damaged ecosystems and environmental Environmental damage Indonesia included as one of the 10 largest destroyers of tropical forests.
In 2015-2018, 1769 cases, and 35% of them Agrarian conflicts involved corporations.
Local wisdom .
cocentric ethic.
is marginalization of indigenous Indigenous people and culture communities along with the cultural values of the nation Urbanization, land conversion, fading Rural crisis economic activity, urban-biased development Minimal public access to decent housing and Housing and public space access adequate public space Drawing from this data.
MuhammadiyahAos Agrarian Fiqh addresses diverse agrarian challenges in Indonesia, fundamentally aiming to achieve societal well-being.
Moreover, the urgency of Agrarian Fiqh is highlighted by its advocacy for widespread livelihoods and its endeavor to harmonize national law, governmental policies, and Islamic principles, ultimately promoting public These central concerns serve as a direct critique of the current agrarian political policies in Indonesia.
MuhammadiyahAos rejection of the drafting process of Job Creation Law clearly illustrates this critical engagement.
MuhammadiyahAos Agrarian Fiqh extends beyond criticism, incorporating constructive recommendations for agrarian governance reform, demonstrating its commitment to be a progressive movement.
Tim Penyusun.
Divisi Publikasi dan Kerjasama, and Majelis Tarjih dan Tajdid PP Muhammadiyah.
AuMateri Pengajian Tarjih PP Muhammadiyah, 06 Januari 2021Ay (Yogyakarta.
Arifin.
Mughni, and Nurhakim.
AuThe Idea of Progress: Meaning and Implications of Islam Berkemajuan in Muhammadiyah.
Ayp.
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Conclusion MuhammadiyahAos critical fiqh, a paradigm for responsive fiqh, addresses ecological legal-political issues in Indonesia.
MuhammadiyahAos fiqh plays a significant role in fostering a democratic political configuration, aiming for comprehensive and egalitarian participation in influencing governmental policy.
Among the Tarjih CouncilAos numerous fiqh outputs, this research focused on three ecological fiqh products.
Firstly, the Fiqh of Water addresses the alarming, global water crisis.
The Fiqh of Water served as the legal basis for MuhammadiyahAos judicial review of Law No.
7/2004 concerning Water Resources, which the Constitutional Court upheld, signifying the incorporation of this fiqh into IndonesiaAos ecological political landscape.
Secondly, the Fiqh of Disaster Management, addressing socio-community issues linked with ecological problems in disaster contexts, has not resulted in contestation or accommodation within ecological politics.
Thirdly.
Agrarian Fiqh addresses varied agrarian challenges in Indonesia, including food self-sufficiency, environmental degradation, agrarian conflicts, indigenous community rights, and housing and public space access.
Consequently, this fiqh engages in contestation with state policies within the realm of ecological politics.
Acknowledgments This research was funded by the Indonesia Endowment Fund for Education Agency (LPDP) of the Ministry of Finance, managed by the Higher Education Financing and Assessment Center (PPAPT), and the Indonesian Education Scholarship (BPI) of the Ministry of Higher Education.
Science, and Technology.
The authors would like to extend their sincere gratitude to these institutions for their invaluable support.
References