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Pemikiran ushul fikih selama ini mengalami stagnasi, karena dibangun dari cara berfikir deduktif dan menggunakan paradigma yang identik dengan mazhab positivistik. Hukum (Islam) diderivasi dari teks (nash) melalui analisis linguistik an sich. Namun pada perkembangannya, pemikiran usul fikih mengalami transformasi dari taqlid qauli menuju taqlid manhaji, dari paradigma leteralis menuju paradigma teleologis. Transformasi pemikiran ini disadari ketika hukum (Islam) sebagai produk ijtihad tidak mampu merespons terhadap persoalan-persoalan kontemporer. Asumsi negatif yang menyebabkan itu, antara lain: pertama, hukum difahami sebagai single entity yang tidak terpaut dari entitas lainnya. Padahal realitasnya, hukum berkait kelindan dengan disiplin ilmu lain, yakni ilmu-ilmu sosial-humanior dan ilmu- ilmu kealaman. Kedua, hukum dipahami sebagai sesuatu yang bersifat final, tidak beriringan dengan perkembagan realitas. Ketiga, hukum selalu didasarkan pada tektualis normatif, padahal banyak kearifan lokal yang juga mengusung nilai-nilai filosofis yang relevan dengan tujuan hukum. Sebagai solusinya, pendekatan integrative system perlu digalakkan, mengingat tujuan hukum adalah untuk kemaslahtan manusia dunia akhirat. Paradigma integrative yang digagas oleh Jasser Auda patut dipertimbangkan dalam konstalasi pemikiran dan pengembangan metodologi ijtihad. Dengan menggunakan pendekatan sistem (system approach), Jasser menjadikan maqasid syariah sebagai kerangka berfikir filosofis dalam istidlal atau istimbat hukum. Hukum adalah elemen dari sistem yang ada dan berkait erat dengan elemen lain untuk tercapainya sebuah tujuan syariat.

This article discusses the modernization of fiqh in an effort to respond changes and developments in society. The aim is to find a solution to the legal problem (Islam), which so far seems stagnant.. This study found 3 causative factors, namely: first, the law is understood as a single entity that is not linked to other entities. In fact, the reality is that the law is closely related to other disciplines. Second, the law is understood as being untouchable, even though the law goes hand in hand with the development of reality. Third, the law is always based on normative textualism, even though there is much local wisdom that also carries philosophical values that are relevant to the legal purpose. This false assumption must begin to be deconstructed, otherwise, there will be empty space in the law (Islam). As a solution, the integrative system approach must be promoted through the transformation of taqlid qauli towards taqlid manhaji, from the linearist paradigm to the teleological paradigm.

The ushul fikih thought had stagnated during this time, because it was built from the deductive way of thinking and using the paradigm of which is identical with the positivistic schools. Islamic law is derived from the text (nash) through the analysis of linguists an sich. But in its development, fikih thought undergoes a transformation from taqlid qauli towards taqlid manhaji, from the literalis paradigm to the teleological paradigm. Transformation of thought is realized when the Islamic law as the product of ijtihad was not able to respond to the question of contemporary problems. Negative assumptions that led to it, namely: first, the law understood as a single entity that is not correlation of other entities. Yet in reality, the law is linked with other disciplines, like the social sciences-humanior and natural sciences. Second, the law understood as a final, not in tandem with social development. Third, the law has always been based on a normative-textualis, whereas there are a lot of local knowledge which also carries the philosophical values that are relevant to the purpose of the law. As a solution, integrative approach system needs to be encouraged, given the purpose of human law is to benefit afterlife. Integrative paradigm initiated by Jasser Auda is worthy of consideration in the constellation of ideas and the development of the methodology of ijtihad. By using a systemic approach, Jasser makes maqasid sharia as a philosophical frameworks in the process determination of law. Law is element of the existing system and closely related to other elements to achieve a goal of Shari'a.