JASSER AUDA’S PROPOSED CLASSIFICATION

*Levels of Authority, Human Experience & Revelation

A. Levels of Authority
1. Traditionally, evidences/arguments are always divided
between two categories, sound (hujjah) and unsound
(batil).

hujjah batil

2. Supporting evidence (isti’nas) is an intermediate level

of hujjiyah that appears in a few rulings.

hujjah Isti’nas batil

17 Januari 2013 M Amin Abdullah 1

 3. Ta’wil is a level of hujjiyyah between hujjah and isti’nas.

hujjah Mu’awwal Isti’nas batil

4. Fihi shai is a minor criticism between istinas and

butlan.

hujjah Mu’awwal Isti’nas Fihi shai batil

17 Januari 2013 M Amin Abdullah 2

5. Five additional levels of ‘authority’ between ‘proff and ‘void’.

Supportive Minor
Proof Apologetic Interpreted Radical re- Void
Evidence Criticism
(hujjah) interpretation (mu’awwal) interpretation (batil)
(isti’nas) (fihi shai’)

6. A multi-valued spectrum of hujjiyyah, from ‘proof to ‘void’.

Direction of decerasing hujjiyah

Supportive Minor
Proof Apologetic Interpreted Radical re- Void
Evidence Criticism
(hujjah) interpretation (mu’awwal) interpretation (batil)
(isti’nas) (fihi shai)

17 Januari 2013 M Amin Abdullah 3

B. Human Experience & Revelation.

Human Experiance Revelation

Modern values Rationality Rulings of Higher Prophetic Qur’anis
End rights Traditional Maqasid/ traditions verses
(madhahib) interests

17 Januari 2013 M Amin Abdullah 4

C. Current ‘Tendencies’ in Islamic Law.

Proof
(hujjah)
Apologetic
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Radically re-
interpreted
Radically
criticised
Modern Rationally Rulings of Higher Prophetic Qur’anic
Values/ traditional maqasid/ traditions verses
rights madhahib interest

Modernism Postmodernism Traditionalism

17 Januari 2013 M Amin Abdullah 5
C1. Tradisionalism

Proof
(hujjah) Scholastic Neo-
Traditionalism
Apologetic Literalism
interpretation
Re- Scholastic
Neo-
interpreted Traditionalism

Supportive
evidence
Minorily
criticised
Neo-
Radically re- Ideology- Literalism
interpreted oriented
Radically theories
criticised
Modern Rationally Rulings of Higher Prophetic Qur’anic
Values/ traditional maqasid/ traditions verses
rights madhahib interest

Traditionalism
17 Januari 2013 M Amin Abdullah 6
C2. Modernism tendency in terms of its contributing streams.

Proof
(hujjah)
Maslahah
Apologetic Oriented
Theory Apologetic
interpretation
Re-
Re- Interpretation
‘Science’
interpreted
oriented
Supportive interpretation
Reformist
evidence s
Re-
interpretation
Minorily
criticised
Usul
Radically re-
revisionis
interpreted m

Radically
criticised
Modern Rationally Rulings of Higher Prophetic Qur’anic
Values/ traditional maqasid/ traditions verses
rights madhahib interest

Modernism
17 Januari 2013 M Amin Abdullah 7
C3. Postmodernism tendency in terms of its contributing streams.

Proof
(hujjah)
Neo Rationalism
Apologetic Secularism
interpretation
Re-
interpreted
Supportive
evidence
Minorily
criticised
Postcolonialism Critical Legal Poststructuralism
Radically re-
Studies
interpreted
Anti-Rationalism Historicism
Radically
criticised
Modern Rationally Rulings of Higher Prophetic Qur’anic
Values/ traditional maqasid/ traditions verses
rights madhahib interest

Postmodernism
17 Januari 2013 M Amin Abdullah 8
 3 TYPES OF CONTEMPORARY OF ISLAMIC
THOUGHT

1) Traditional

2) Modern

3) Postmodern

17 Januari 2013 M Amin Abdullah 9

 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
17 Januari 2013 M Amin Abdullah 10
 3) Postmodern
 Post-structuralism
 Historicism
 Critical-Legal Studies (CLS)
 Post-Colonialism
 Neo-Rationalism
 Anti-Rationalism
 Secularism

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HISTORICAL APPROACH : CONTINUITY &
CHANGE
HISTORICAL APPROACH
(Origin, Change & Development)

• M. Sahrur
• Hasan Hanafi
• Nasr Hamid Abu Zaid
• Era Post Modernits • Ebrahim Moosa
(5 Varian) • Farid Esack
• Abd. Karim Sorus

• M. Abduh
• Era Modernitas • alTabattab’i
(5 Varian) • Yusuf al-Qardhawi
• Ibn Ashur
• al-Sadr

• Era Tradisional • Al-Juwaini

• Al-Ghazali
(4 Varian)
• Al-Syatibi
• Izzuddin Abd. Salam

17 Januari 2013 M Amin Abdullah 12

 Te
The relationship between syari’ah, fiqh, ‘urf and qanun
The first stage ( TRADITIONAL era)
Shari’ah

Qur’an ‘Urf
Fiqh

Prophetic Qānūn
Tradition

 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
17 Januari 2013 M Amin Abdullah Approach, 2008 13
 The relationship between Syari’ah, Fiqh, Urf and
Qanun
The second stage ( MODERN era)

Qur’an ‘Urf

Revealed Shari’ah Fiqh Qānūn

(a)

Prophetic Tradition (b)

(c)
Fiqh and a section of the prophetic tradition are shifted from being expressions of the
‘revealed’ to being expressions of ‘human cognition of the revealed’.
Sumber : Jasser Auda, Maqasid al-Shariah as
Philosophy of Islamic Law : A System
17 Januari 2013 M Amin Abdullah Approach, 2008 14
 The relationship between Syari’ah, Fiqh, Fakih and
Qanun
The third stage ( POSTMODERN Era)
‘Competent
worlddview ‘
Via ‘sciences’
Qur’an
Revealed Jurist Qānūn
Shari’ah (Fakih)
(a)

Prophetic Tradition (b) Interests

(Individual; group)
(c)

The jurist’s worldview’ is a prime factor in shaping fiqh.

Sumber : Jasser Auda, Maqasid al-Shariah as
Philosophy of Islamic Law : A System
17 Januari 2013 M Amin Abdullah Approach, 2008 15
Pendekatan Systems dalam Hukum Islam
 6 Fitur (Unit, Elemen, Komponen) yang Saling terkait
(Integratif-Interkonektif)
1. COGNITIVE
 Ibn Taimiyyah: Agama adalah Fi Zihn al-Faqih.
 Manusia/Mujtahid yang mengorganisir, menyimpulkan dan
menetapkan ketentuan hukum.
 Fallibility of Knowledge.

2. WHOLENESS
 Utuh, 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).
17 Januari 2013 M Amin Abdullah 16
3. OPENNESS
 Self-Renewal.
 Philosophical Openness.
 Living System & Interactive (Tidak Terisolasi).
 Bukan Ghetto-minded.

4. INTERRELATEDNESS
 Bukan hierarchy nilai, tetapi saling keterhubungan antar-nilai.

bukan

17 Januari 2013 M Amin Abdullah 17

5. MULTIDIMENSIONALITY
 Ada 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.

17 Januari 2013 M Amin Abdullah 18

6. PURPOSEFULNESS
 Pendekatan 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
17 Januari 2013 M Amin Abdullah 19
 System Approach (Integrated six entities)
in philosophy of islamic law/studies

1. 6.
COGNITIVE PURPOSEFULNESS

2.
CONTEMPORARY 5. MULTI-
WHOLENESS ISLAMIC WORLDVIEW DIMENSIONALITY
BASED ON SYSTEM
APPROACH

4.
3. INTER-
OPENNESS RELATEDNESS

17 Januari 2013 M Amin Abdullah 20

 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES
FROM HISTORICAL PERSPECTIVES

ORIGIN

CHANGE DEVELOPMENT

17 Januari 2013 M Amin Abdullah 21

 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES
FROM THE HISTORICAL PERSPECTIVES

Post-Modern

Modern

Traditional

17 Januari 2013 M Amin Abdullah 22

 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES
FROM HISTORICAL PERSPECTIVES

Dirasat Islamiyyah/
Islamic Studies

Al-Fikr Al-Islamiy/
Islamic Thought

Ulum Al-Din/
Islamic Religious
Knowledge

17 Januari 2013 M Amin Abdullah 23

 The paradigm shift toward Contemporary Maqasid Theory

No Classical Maqashid Contemporary Maqashid Theory

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 Maintaining and protecting the dignity of humanity;
soul (al-'Irdh) 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- Giving priority to social concerns; paying attention to the
Maal) development and economic development; promote
human welfare; eliminate the gap between poor and
rich.
M. Amin Abdullah 2 Juli 2011
17 Januari 2013 M Amin Abdullah 24
 THE NEW PROPOSED CURRICULUMS IN
SYARI’AH STUDIES/ ISLAMIC STUDIES

SINGLE ENTITIES

HADLARAH AL-
NASH

17 Januari 2013 M Amin Abdullah 25

 ISOLATED ENTITIES

HADLARAH HADLARAH HADLARAH

AL-NASH AL-’ILM AL-FALSAFAH

17 Januari 2013 M Amin Abdullah 26

 INTEGRATED ENTITIES

17 Januari 2013 M Amin Abdullah 27

 TRANSFORMASI IAIN KE UIN
(Konsep Dasar Keilmuan UIN Yogyakarta)

 Lapis Pertama

QUR’AN
&
SUNNAH

17 Januari 2013 M Amin Abdullah 28

 Lapis Pertama & Lapis Kedua

Methodology (Al-Tariqah) &

QUR’AN Approaches (Al-Muqarabah)
& adalah bentuk Human
SUNNAH Intervention & Human Construction
(1) (Ijtihad Ulama’ & Cerdik Pandai)
pada setiap jaman yang dilalui
(2) oleh Peradaban Islam.

17 Januari 2013 M Amin Abdullah 29

  Lapis Pertama, Lapis Kedua & Lapis Ketiga

• Layer (Lapisan) Kuning

adalah Ilmu-ilmu Keislaman
yang diproduksi pada era
al-’Ashr al-Dzahabiy
QUR’AN (Golden Age of Islamic
& Civilization) sekitar Abad
SUNNAH
IX-XI M.
(1)
(2) • Istilah “Tafaqquh fi al-Din”
biasanya mengacu kepada
(3) era ini. Istilah “Kitab Kuning”
sangat terkenal di dunia
Muslim, khususnya
Pesantren.

17 Januari 2013 M Amin Abdullah 30

 Lapis Ke-empat

• Dengan sedikit
mereduksi, era sejarah
peradaban Islam
adalah dari Abad VII
QUR’AN sampai dengan Abad
& XIV M. Kejatuhan
SUNNAH
Cordoba di Spanyol
(1) menandai peralihan
(2)
sejarah peradaban.
(3)
• Layer (Lapis) Biru
(4) adalah Peradaban
PHENOMENOLOGY Barat Abad XV—XX M.

17 Januari 2013 M Amin Abdullah 31

  Lapis Ke-lima

• Layer (Lapis) Pink

adalah fenomena
masyarakat dunia
dalam 150 tahun
GENDER ISSUES

terakhir.
QUR’AN
& • Layer (Lapis) Pink
SUNNAH
adalah era
(1)
(2) globalisasi
(Borderless
(3)
Society).
(4)
(5)
PHENOMENOLOGY

SOCIETY
POLITICS/CIVIL
17 Januari 2013 M Amin Abdullah 32
 Courses, research and
COMMUNITY OUTREACH

17 Januari 2013 M Amin Abdullah 33

a) Induktif – Deduktif Baru
RUMUSAN KETETAPAN HUKUM METODE INDUKTIF (BARU)
Allah
Muhammad
Al-Qur’an
Al-Hadits

Metode Istinbath Teks Syar’i Peristiwa

BAHASA ARAB
SEJARAH, SOSIOLOGI, SAINS
KAEDAH USHUL FIQH YANG
DISEMPURNAKAN

Hukum Tujuan Sarana/Teknis

KEADILAN
Haram
Wajib EQUALITY (KESETARAAN) Dhanniy
Makruh HAM
Sunnah MENJAGA LINGKUNGAN Berubah
Mubah
Qath’iy

17 Januari 2013 M Amin Abdullah Tetap 34

 b) GAGASAN KETETAPAN HUKUM METODE DEDUKSI (BARU)

Teks Syar’i Peristiwa

Sejarah , Sosiologi
Qiyas
Antropologi, Sains

Tujuan Teknis/Sarana Hukum

KEADILAN Haram

EQUALITY Dhanniy/ Wajib

Berubah Makruh
HAM
Sunnah
MENJAGA
LINGKUNGAN Mubah

Qath’iy/ Tetap
17 Januari 2013 M Amin Abdullah 35