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

17 Januari 2013 1M Amin Abdullah

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


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)


B. Human Experience & Revelation.

Human Experiance Revelation

Modern values

End rights

Rationality Rulings of

Traditional

(madhahib)

Higher

Maqasid/

interests

Prophetic

traditions

Qur’anis

verses


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


Higher maqasid/

interest


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


Higher maqasid/

interest


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


Higher maqasid/

interest


Qur’anic verses

Neo RationalismSecularism

Postmodernism


3 TYPES OF CONTEMPORARY OF ISLAMIC THOUGHT

1)Traditional

2)Modern

3)Postmodern


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


3) Postmodern Post-structuralism Historicism Critical-Legal Studies (CLS) Post-Colonialism Neo-Rationalism Anti-Rationalism Secularism


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


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


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’.


Qur’an

Qānūn

‘Urf

Revealed Shari’ah

(a)

(b)

(c)

Prophetic Tradition

Fiqh


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.


Qur’anJurist

(Fakih)Qānūn

‘Competentworlddview ‘

Revealed Shari’ah

(a)

(b)

(c)

Prophetic Tradition

Via ‘sciences’

Interests (Individual; group)


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)


3. OPENNESSSelf-Renewal. Philosophical Openness.Living System & Interactive (Tidak Terisolasi).Bukan Ghetto-minded.

4. INTERRELATEDNESSBukan hierarchy nilai, tetapi saling keterhubungan

antar-nilai.

bukan


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.


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


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


CHANGECHANGECHANGECHANGE DEVELOPMENTDEVELOPMENTDEVELOPMENTDEVELOPMENT

ORIGINORIGINORIGINORIGIN

DIRASAT ISLAMIYYAH/ISLAMIC DIRASAT ISLAMIYYAH/ISLAMIC STUDIESSTUDIESFROM HISTORICAL PERSPECTIVESFROM HISTORICAL PERSPECTIVES


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


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


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

2 Juli 2011M. Amin Abdullah17 Januari 2013 24M Amin Abdullah

HADLARAH AL-NASH

SINGLE ENTITIES


HADLARAH AL-NASH

HADLARAH AL-’ILM

HADLARAH AL-

FALSAFAH

ISOLATED ENTITIES


INTEGRATED ENTITIES


Lapis PertamaLapis Pertama

QUR’AN QUR’AN & &

SUNNASUNNAHH

TRANSFORMASI IAIN KE UINTRANSFORMASI IAIN KE UIN(Konsep Dasar Keilmuan UIN Yogyakarta)


Lapis Pertama & Lapis Lapis Pertama & Lapis KeduaKedua


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.


Lapis Pertama, Lapis Kedua & Lapis Lapis Pertama, Lapis Kedua & Lapis KetigaKetiga


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)


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.


Lapis Ke-limaLapis Ke-lima

(1)


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).



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


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


Documents

JASSER AUDA’S P ROPOSED CLASSIFICATION