JASSER AUDA’S P ROPOSED CLASSIFICATION
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Transcript of JASSER AUDA’S P ROPOSED CLASSIFICATION
JASSER AUDA’S PROPOSED CLASSIFICATION
hujjah batil
1. Traditionally, evidences/arguments are always divided between two categories, sound (hujjah) and unsound (batil).
2. Supporting evidence (isti’nas) is an intermediate level of hujjiyah that appears in a few rulings.
hujjah Isti’nas batil
*Levels of Authority, Human Experience & Revelation
A.Levels of Authority
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3. Ta’wil is a level of hujjiyyah between hujjah and isti’nas.
4. Fihi shai is a minor criticism between istinas and butlan.
hujjah Mu’awwal Isti’nas batil
hujjah Mu’awwal Isti’nas Fihi shai batil
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5. Five additional levels of ‘authority’ between ‘proff and ‘void’.
Proof
(hujjah)
Apologetic
interpretation
Interpreted
(mu’awwal)
Supportive
Evidence
(isti’nas)
Minor
Criticism
(fihi shai’)
Radical re-
interpretation
Void
(batil)
6. A multi-valued spectrum of hujjiyyah, from ‘proof to ‘void’.
Direction of decerasing hujjiyah
Proof
(hujjah)
Apologetic
interpretation
Interpreted
(mu’awwal)
Supportive
Evidence
(isti’nas)
Minor
Criticism
(fihi shai)
Radical re-
interpretation
Void
(batil)
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B. Human Experience & Revelation.
Human Experiance Revelation
Modern values
End rights
Rationality Rulings of
Traditional
(madhahib)
Higher
Maqasid/
interests
Prophetic
traditions
Qur’anis
verses
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C. Current ‘Tendencies’ in Islamic Law.
Proof
(hujjah)
Apologetic
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Radically re-
interpreted
Radically
criticised
Modern
Values/
rights
Rationally Rulings of traditional madhahib
Higher maqasid/
interest
Prophetic traditions
Qur’anic verses
Modernism Postmodernism Traditionalism 17 Januari 2013 5M Amin Abdullah
C1. Tradisionalism
Proof
(hujjah)
Apologetic
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Radically re-
interpreted
Radically
criticised
Modern
Values/
rights
Rationally Rulings of traditional madhahib
Higher maqasid/
interest
Prophetic traditions
Qur’anic verses
Ideology-oriented theories
Neo-Literalis
m
Scholastic Traditionalis
m
ScholasticNeo-
Traditionalism
Neo-Literalis
m
Traditionalism 17 Januari 2013 6M Amin Abdullah
C2. Modernism tendency in terms of its contributing streams.
Proof
(hujjah)
Apologetic
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Radically re-
interpreted
Radically
criticised
Modern
Values/
rights
Rationally Rulings of traditional madhahib
Higher maqasid/
interest
Prophetic traditions
Qur’anic verses
Usulrevisioni
sm
‘Science’ oriented
interpretations
Maslahah
OrientedTheory Apologetic
Re-Interpretation
ReformistRe-
interpretation
Modernism 17 Januari 2013 7M Amin Abdullah
C3. Postmodernism tendency in terms of its contributing streams.
Proof
(hujjah)
Postcolonialism Critical Legal Poststructuralism
Studies
Anti-Rationalism Historicism
Apologetic
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Radically re-
interpreted
Radically
criticised
Modern
Values/
rights
Rationally Rulings of traditional madhahib
Higher maqasid/
interest
Prophetic traditions
Qur’anic verses
Neo RationalismSecularism
Postmodernism
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3 TYPES OF CONTEMPORARY OF ISLAMIC THOUGHT
1)Traditional
2)Modern
3)Postmodern
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Beberapa Kecenderungan dalam masing-masing Corak Pemikiran Islam Kontemporer:
1) Traditional Scholastic Traditionalism Scholastic Neo-Traditionalism Neo-Literalism Ideology-Oriented Theories
2) Modern Reformist Reinterpretation Apologetic Reinterpretation Dialogue-Oriented Reinterpretation/Science-
Oriented Re-Interpretation Interest-Oriented Theories Usul Revision
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3) Postmodern Post-structuralism Historicism Critical-Legal Studies (CLS) Post-Colonialism Neo-Rationalism Anti-Rationalism Secularism
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HISTORICALHISTORICAL APPROACH APPROACH : CONTINUITY & : CONTINUITY & CHANGECHANGE
HISTORICAL APPROACH(Origin, Change & Development)
• Era Post Modernits (5 Varian)
• Era Modernitas (5 Varian)
• Era Tradisional (4 Varian)
• M. Sahrur• Hasan Hanafi• Nasr Hamid Abu Zaid• Ebrahim Moosa• Farid Esack• Abd. Karim Sorus
• M. Abduh• alTabattab’i• Yusuf al-Qardhawi• Ibn Ashur• al-Sadr
• Al-Juwaini• Al-Ghazali• Al-Syatibi• Izzuddin Abd. Salam
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TeTeThe relationship betweenThe relationship between syari’ahsyari’ah, fi, fiqhqh, ‘urf , ‘urf andand
qanunqanunTThe first stagehe first stage ( T ( TRADITIONAL eraRADITIONAL era))
Diagram illustrating the (traditional) relations between the concepts of shari’ah. fiqh, ‘urf, and qānūn. Notice the inclusion of fiqh with the Qur’an and the prophetic tradition ‘the revealed’.
Sumber : Jasser Auda, Maqasid al-Shariah as Philosophy of Islamic Law : A System Approach, 2008
Shari’ah
Qur’an
Prophetic Tradition
Fiqh‘Urf
Qānūn
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The relationship betweenThe relationship between Syari’ah, FiSyari’ah, Fiqh,qh, Urf and Urf and QanunQanun
The second stageThe second stage ( MODERN ( MODERN era era))
Fiqh and a section of the prophetic tradition are shifted from being Fiqh and a section of the prophetic tradition are shifted from being expressions of the ‘revealed’ to being expressions of ‘human cognition expressions of the ‘revealed’ to being expressions of ‘human cognition of the revealed’.of the revealed’.
Sumber : Jasser Auda, Maqasid al-Shariah as Philosophy of Islamic Law : A System Approach, 2008
Qur’an
Qānūn
‘Urf
Revealed Shari’ah
(a)
(b)
(c)
Prophetic Tradition
Fiqh
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The relationship betweenThe relationship between Syari’ah, FiSyari’ah, Fiqhqh,, FakihFakih and and QanunQanun
TThe third stagehe third stage ( POSTMODERN ( POSTMODERN Era Era))
The jurist’s worldview’ is a prime factor in shaping fiqh.The jurist’s worldview’ is a prime factor in shaping fiqh.
Sumber : Jasser Auda, Maqasid al-Shariah as Philosophy of Islamic Law : A System Approach, 2008
Qur’anJurist
(Fakih)Qānūn
‘Competentworlddview ‘
Revealed Shari’ah
(a)
(b)
(c)
Prophetic Tradition
Via ‘sciences’
Interests (Individual; group)
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1. COGNITIVE Ibn Taimiyyah: Agama adalah Fi Zihn al-Faqih. Manusia/Mujtahid yang mengorganisir, menyimpulkan
dan menetapkan ketentuan hukum.Fallibility of Knowledge.
2. WHOLENESSUtuh, memahami al-Qur’an tidak sepotong-potong, tidak
parsial. Ada prinsip-prinsip dasar; ada nilai-nilai fundamental,
selain jabaran nilai-nilai tersebut dalam alam praksis. Fundamental Values seperti Indah, Adil, Kasih Sayang
tidak dapat mengalahkan konflik-konflik sosial berdasar ras, kulit, agama sekalipun (Socio-Historical Problems).
Pendekatan Pendekatan SystemSystemss dalam Hukum Islam dalam Hukum Islam 6 Fitur (Unit, Elemen, Komponen) yang Saling 6 Fitur (Unit, Elemen, Komponen) yang Saling terkaitterkait (Integratif-Interkonektif)(Integratif-Interkonektif)
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3. OPENNESSSelf-Renewal. Philosophical Openness.Living System & Interactive (Tidak Terisolasi).Bukan Ghetto-minded.
4. INTERRELATEDNESSBukan hierarchy nilai, tetapi saling keterhubungan
antar-nilai.
bukan
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5. MULTIDIMENSIONALITYAda Spectrum of Certainty.Bukan sekedar Binary Opposition tentang Qat’iy dan
Dhanniy, tapi ada Spectrum of Certainty.The Principle of Certainty yang didukung oleh bukti
pendukung (the Principle of Evidentalism).Ada Qath’iyyat al-Dalalah, ada Qath’iyyat al-Tsubut,
ada Qath’iyyat al-Manthiqiy.
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6. PURPOSEFULNESSPendekatan Systems melibatkan 6 elemen. Keenam elemen tersebut saling terkait-berkaitkelindan, tidak terpisah-pisah. Namun common link nya ada pada Maqasid (Purposefulness).Teori Maqasid bertemu dengan standar basis metodologi yang penting, yaitu Rationalitas, Asas Manfaat, Asas Keadilan, dan Asas Moralitas (Rationality, Utility, Justice dan Morality).Mengapa teori Maqasid tidak populer di lingkungan Usul al-Fiqh klasik/tradisional? Karena saat itu pola pikirnya masih dipengaruhi oleh pola pikir yang mengedepankan kausalitas (‘illah) ala filsafat Yunani. Dilalah Maqsidnya tidak dimasukkan disitu/tidak dianggap penting .(Disebut dengan istilah iqtidla’,isyarah, mufassar atau ilma’).Akibatnya jenis pembacaan langsung (literal meaning) kepada nass (Syafi’i: Sariih; Hanafi: ‘Ibarah) diprioritaskan.
Jasser Auda, Maqasid al-Syari’ah as Philosophy of Islamic Law: A System Approach, London: The International Institute of Islamic Thought, 2008
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System Approach (Integrated six entities) in philosophy of islamic law/studies
1.1.COGNITIVECOGNITIVE
2. 2. WHOLENESSWHOLENESS
3. 3. OPENNESSOPENNESS
4. 4. INTER-INTER-
RELATEDNESSRELATEDNESS
5. MULTI-5. MULTI-DIMENSIONALITYDIMENSIONALITY
CONTEMPORARYCONTEMPORARYISLAMIC WORLDVIEW ISLAMIC WORLDVIEW BASED ONBASED ON SYSTEM SYSTEM
APPROACHAPPROACH
6. 6. PURPOSEFULNESSPURPOSEFULNESS
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CHANGECHANGECHANGECHANGE DEVELOPMENTDEVELOPMENTDEVELOPMENTDEVELOPMENT
ORIGINORIGINORIGINORIGIN
DIRASAT ISLAMIYYAH/ISLAMIC DIRASAT ISLAMIYYAH/ISLAMIC STUDIESSTUDIESFROM HISTORICAL PERSPECTIVESFROM HISTORICAL PERSPECTIVES
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DIRASAT ISLAMIYYAH/ISLAMIC DIRASAT ISLAMIYYAH/ISLAMIC STUDIESSTUDIESFROM THE HISTORICAL FROM THE HISTORICAL PERSPECTIVESPERSPECTIVES
Post-Modern
Modern
Traditional CONTI
NUITY
CONTINUIT
Y &
&
CHANGE
CHANGE
CONTINUIT
Y
CONTINUIT
Y &
&
CHANGE
CHANGE
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DIRASAT ISLAMIYYAH/ISLAMIC DIRASAT ISLAMIYYAH/ISLAMIC STUDIESSTUDIESFROM HISTORICAL PERSPECTIVESFROM HISTORICAL PERSPECTIVES
Dirasat Islamiyyah/
Islamic StudiesAl-Fikr Al-
Islamiy/ Islamic Thought
Ulum Al-Din/ Islamic
Religious Knowledge
CONTINUIT
Y
CONTINUIT
Y &
&
CHANGE
CHANGE
CONTINUIT
Y
CONTINUIT
Y &
&
CHANGE
CHANGE
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No Classical Maqashid Theory
Contemporary Maqashid Theory
1. Keeping Descent (al-Nasl) Theory oriented to the protection of the Family; Concern that more of the family institution.
2. Keeping Intellect (al-Aql) Double the mindset and scientific research; prioritize travel to seek knowledge; pressing mindset that putting crowd of gang crime, avoiding the attempts to belittle the brain works.
3. Keeping honor; keep the soul (al-'Irdh)
Maintaining and protecting the dignity of humanity; safeguard and protect human rights.
4. Keeping the faith (al-Din) Preserve, protect and respect freedom of religion and faith
5. Keeping the property (al-Maal)
Giving priority to social concerns; paying attention to the development and economic development; promote human welfare; eliminate the gap between poor and rich.
The paradigm shift toward Contemporary Maqasid Theory
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HADLARAH AL-NASH
SINGLE ENTITIES
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HADLARAH AL-NASH
HADLARAH AL-’ILM
HADLARAH AL-
FALSAFAH
ISOLATED ENTITIES
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INTEGRATED ENTITIES
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Lapis PertamaLapis Pertama
QUR’AN QUR’AN & &
SUNNASUNNAHH
TRANSFORMASI IAIN KE UINTRANSFORMASI IAIN KE UIN(Konsep Dasar Keilmuan UIN Yogyakarta)
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Lapis Pertama & Lapis Lapis Pertama & Lapis KeduaKedua
QUR’AN QUR’AN & &
SUNNAHSUNNAH(1)
(2)
Methodology (Al-Tariqah) & Approaches (Al-Muqarabah)
adalah bentuk Human Intervention & Human
Construction (Ijtihad Ulama’ & Cerdik
Pandai) pada setiap jaman yang dilalui oleh Peradaban
Islam.
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Lapis Pertama, Lapis Kedua & Lapis Lapis Pertama, Lapis Kedua & Lapis KetigaKetiga
QUR’AN QUR’AN & &
SUNNAHSUNNAH
(1)(2)
(3)
FIQHFIQH
TA
FS
IRT
AF
SIR
TARIKHTARIKH
HADI
TS
LU
GH
AH
LU
GH
AH
KALAMKALAM
FALSAFAH
FALSAFAH
TA
SA
WU
F
TA
SA
WU
F
• Layer (Lapisan) Kuning adalah Ilmu-ilmu Keislaman yang diproduksi pada era al-’Ashr al-Dzahabiy (Golden Age of Islamic Civilization) sekitar Abad IX-XI M.
• Istilah “Tafaqquh fi al-Din” biasanya mengacu kepada era ini. Istilah “Kitab Kuning” sangat terkenal di dunia Muslim, khususnya Pesantren. 17 Januari 2013 30M Amin Abdullah
Lapis Ke-empatLapis Ke-empat
(1)
QUR’AN QUR’AN & &
SUNNAHSUNNAH
(1)(2)
(3)
FIQHFIQH
TA
FS
IRT
AF
SIR
TARIKHTARIKH
HADI
TS
LU
GH
AH
LU
GH
AH
KALAMKALAM
FALSAFAH
FALSAFAHT
AS
AW
UF
TA
SA
WU
F
PHENOMENOLOGY PHENOMENOLOGY
ETHICS
ETHICS
MA
THE
MA
TICS
MA
THE
MA
TICS
PH
YS
ICS
PH
YS
ICS
CH
EM
IST
RY
CH
EM
IST
RY
BIO
LO
GY
BIO
LO
GY
HERMENEUTICS
HERMENEUTICS
PHILOLOGYPHILOLOGY
ARCHEOLOGY
ARCHEOLOGY
AN
THR
OPO
LOG
Y
AN
THR
OPO
LOG
Y
SOC
IOLO
GY
SOC
IOLO
GY
PSYCHOLOGY
PSYCHOLOGY
PH
ILO
SO
PH
Y
PH
ILO
SO
PH
YH
IST
OR
YH
IST
OR
Y
(4)
•Dengan sedikit mereduksi, era sejarah peradaban Islam adalah dari Abad VII sampai dengan Abad XIV M. Kejatuhan Cordoba di Spanyol menandai peralihan sejarah peradaban.
•Layer (Lapis) Biru adalah Peradaban Barat Abad XV—XX M.
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Lapis Ke-limaLapis Ke-lima
(1)
QUR’AN QUR’AN & &
SUNNAHSUNNAH
(1)(2)
(3)
FIQHFIQH
TA
FS
IRT
AF
SIR
TARIKHTARIKH
HADI
TS
LU
GH
AH
LU
GH
AH
KALAMKALAM
FALSAFAH
FALSAFAH
TA
SA
WU
F
TA
SA
WU
F
PHENOMENOLOGY PHENOMENOLOGY
ETHICS
ETHICS
MA
THE
MA
TICS
MA
THE
MA
TICS
PH
YS
ICS
PH
YS
ICS
CH
EM
IST
RY
CH
EM
IST
RY
BIO
LO
GY
BIO
LO
GY
HERMENEUTICS
HERMENEUTICS
PHILOLOGYPHILOLOGY
ARCHEOLOGY
ARCHEOLOGY
AN
THR
OPO
LOG
Y
AN
THR
OPO
LOG
Y
SOC
IOLO
GY
SOC
IOLO
GY
PSYCHOLOGY
PSYCHOLOGYP
HIL
OS
OP
HY
PH
ILO
SO
PH
YH
IST
OR
YH
IST
OR
Y
(4)
INTERNATIONAL
INTERNATIONAL
LAWLAW
RELIGIOUS
RELIGIOUS PLURALISM
PLURALISM
GLO
BA
L
GLO
BA
L
EC
ON
OM
ICS
EC
ON
OM
ICS
INF
OR
MA
TIO
N
INF
OR
MA
TIO
N
TE
CH
NO
LO
GY
TE
CH
NO
LO
GY
HUMAN RIG
HTS
HUMAN RIG
HTS
POLITICS/CIVIL POLITICS/CIVIL SOCIETY SOCIETY
CULTURE
CULTURE
(CULTURAL S
TUDIES)
(CULTURAL S
TUDIES)
GE
ND
ER
IS
SU
ES
GE
ND
ER
IS
SU
ES
ENVIR
ON
TMEN
TAL
ENVIR
ON
TMEN
TAL
ISSU
ES
ISSU
ES
(5)
•Layer (Lapis) Pink adalah fenomena masyarakat dunia dalam 150 tahun terakhir.
•Layer (Lapis) Pink adalah era globalisasi (Borderless Society).
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Sarana/Teknis
Muhammad
Allah
Al-HaditsAl-Qur’an
Teks Syar’iMetode Istinbath Peristiwa
BAHASA ARABSEJARAH, SOSIOLOGI,
SAINSKAEDAH USHUL FIQH YANG
DISEMPURNAKAN
Hukum Tujuan
HaramWajib
MakruhSunnahMubah
KEADILAN
EQUALITY (KESETARAAN)
HAM
MENJAGA LINGKUNGAN
Dhanniy
Berubah
Qath’iy
Tetap
a) Induktif – Deduktif Baru
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Qiyas
Tujuan Teknis/Sarana
KEADILAN
EQUALITY
HAM
MENJAGA LINGKUNGAN
Dhanniy/ Berubah
Qath’iy/ Tetap
Teks Syar’i Peristiwa
Hukum
Haram
Wajib
Makruh
Sunnah
Mubah
Sejarah , Sosiologi
Antropologi, Sains
17 Januari 2013 35M Amin Abdullah