JASSER AUDA’S PROPOSED CLASSIFICATION

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1 JASSER AUDA’S PROPOSED CLASSIFICATION
*Levels of Authority, Human Experience & Revelation Levels of Authority Traditionally, evidences/arguments are always divided between two categories, sound (hujjah) and unsound (batil). hujjah batil 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

2 Ta’wil is a level of hujjiyyah between hujjah and isti’nas. hujjah
Mu’awwal Isti’nas batil Fihi shai is a minor criticism between istinas and butlan. hujjah Mu’awwal Isti’nas Fihi shai batil 17 Januari 2013 M Amin Abdullah

3 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- Void (batil) 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- Void (batil) 17 Januari 2013 M Amin Abdullah

4 Human Experience & Revelation.
Human Experiance Revelation Modern values End rights Rationality Rulings of Traditional (madhahib) Higher Maqasid/ interests Prophetic traditions Qur’anis verses 17 Januari 2013 M Amin Abdullah

5 Rulings of traditional madhahib
Current ‘Tendencies’ in Islamic Law. Proof (hujjah) Apologetic interpretation Re- interpreted Supportive evidence Minorily criticised Radically re- Radically Modern Values/ rights Rationally Rulings of traditional madhahib Higher maqasid/ interest Prophetic traditions Qur’anic verses Modernism Postmodernism Traditionalism 17 Januari 2013 M Amin Abdullah

6 C1. Tradisionalism Traditionalism Ideology-oriented theories Proof
(hujjah) Apologetic interpretation Re- interpreted Supportive evidence Minorily criticised Radically re- Radically Modern Values/ rights Rationally Rulings of traditional madhahib Higher maqasid/ interest Prophetic traditions Qur’anic verses Scholastic Traditionalism Scholastic Neo- Traditionalism Neo-Literalism Neo-Literalism Ideology-oriented theories Traditionalism 17 Januari 2013 M Amin Abdullah

7 C2. Modernism tendency in terms of its contributing streams.
Proof (hujjah) Apologetic interpretation Re- interpreted Supportive evidence Minorily criticised Radically re- Radically Modern Values/ rights Rationally Rulings of traditional madhahib Higher maqasid/ interest Prophetic traditions Qur’anic verses Maslahah Oriented Theory Apologetic Re- Interpretation Reformist Re-interpretation ‘Science’ oriented interpretations Usul revisionism Modernism 17 Januari 2013 M Amin Abdullah

8 Rulings of traditional madhahib
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- Radically Modern Values/ rights Rationally Rulings of traditional madhahib Higher maqasid/ interest Prophetic traditions Qur’anic verses Neo Rationalism Secularism Postmodernism 17 Januari 2013 M Amin Abdullah

9 3 TYPES OF CONTEMPORARY OF ISLAMIC THOUGHT
Traditional Modern Postmodern 17 Januari 2013 M Amin Abdullah

10 Beberapa Kecenderungan dalam masing-masing Corak Pemikiran Islam Kontemporer:
Traditional Scholastic Traditionalism Scholastic Neo-Traditionalism Neo-Literalism Ideology-Oriented Theories Modern Reformist Reinterpretation Apologetic Reinterpretation Dialogue-Oriented Reinterpretation/Science- Oriented Re-Interpretation Interest-Oriented Theories Usul Revision 17 Januari 2013 M Amin Abdullah

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

12 HISTORICAL APPROACH : CONTINUITY & CHANGE
(Origin, Change & Development) M. Sahrur Hasan Hanafi Nasr Hamid Abu Zaid Ebrahim Moosa Farid Esack Abd. Karim Sorus Era Post Modernits (5 Varian) Al-Muhafadzah ala al-Qadim al-Salih wa al-Akhdzu bi al-Jadid al-Aslah CONTINUITY AND CHANGE Era Modernitas (5 Varian) M. Abduh alTabattab’i Yusuf al-Qardhawi Ibn Ashur al-Sadr Era Tradisional (4 Varian) Al-Juwaini Al-Ghazali Al-Syatibi Izzuddin Abd. Salam 17 Januari 2013 M Amin Abdullah

13 Te The relationship between syari’ah, fiqh, ‘urf and qanun The first stage ( TRADITIONAL era) Shari’ah ‘Urf Qur’an Fiqh Prophetic Tradition Qānūn 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 17 Januari 2013 M Amin Abdullah

14 The relationship between Syari’ah, Fiqh, Urf and Qanun The second stage ( MODERN era)
Qur’an Revealed Shari’ah Fiqh Qānūn (a) (b) Prophetic Tradition (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 Approach, 2008 17 Januari 2013 M Amin Abdullah

15 Interests (Individual; group)
The relationship between Syari’ah, Fiqh, Fakih and Qanun The third stage ( POSTMODERN Era) ‘Competent worlddview ‘ Via ‘sciences’ Qur’an Revealed Shari’ah Jurist (Fakih) Qānūn (a) (b) Prophetic Tradition 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 Approach, 2008 17 Januari 2013 M Amin Abdullah

16 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

17 Philosophical 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

18 Ada Spectrum of Certainty.
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

19 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

20 System Approach (Integrated six entities) in philosophy of islamic law/studies
1. COGNITIVE 2. WHOLENESS 3. OPENNESS 4. INTER- RELATEDNESS 5. MULTI-DIMENSIONALITY CONTEMPORARY ISLAMIC WORLDVIEW BASED ON SYSTEM APPROACH 6. PURPOSEFULNESS 17 Januari 2013 M Amin Abdullah

21 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES FROM HISTORICAL PERSPECTIVES
ORIGIN CHANGE DEVELOPMENT 17 Januari 2013 M Amin Abdullah

22 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES FROM THE HISTORICAL PERSPECTIVES
Post-Modern Modern Traditional CONTINUITY & CHANGE CONTINUITY & CHANGE 17 Januari 2013 M Amin Abdullah

23 DIRASAT ISLAMIYYAH/ISLAMIC STUDIES FROM HISTORICAL PERSPECTIVES
Al-Fikr Al-Islamiy/ Islamic Thought Ulum Al-Din/ Islamic Religious Knowledge CONTINUITY & CHANGE CONTINUITY & CHANGE 17 Januari 2013 M Amin Abdullah

24 The paradigm shift toward Contemporary Maqasid Theory
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. M. Amin Abdullah 2 Juli 2011 17 Januari 2013 M Amin Abdullah

25 THE NEW PROPOSED CURRICULUMS IN SYARI’AH STUDIES/ ISLAMIC STUDIES
SINGLE ENTITIES HADLARAH AL-NASH 17 Januari 2013 M Amin Abdullah

26 ISOLATED ENTITIES HADLARAH AL-NASH HADLARAH AL-’ILM
HADLARAH AL-FALSAFAH 17 Januari 2013 M Amin Abdullah

27 INTEGRATED ENTITIES 17 Januari 2013 M Amin Abdullah

28 TRANSFORMASI IAIN KE UIN (Konsep Dasar Keilmuan UIN Yogyakarta)
Lapis Pertama QUR’AN & SUNNAH 17 Januari 2013 M Amin Abdullah

29 Lapis Pertama & Lapis Kedua
METHODOLOGY (AL-TARIQAH) APPROACHES (AL-MUQARABAH) Methodology (Al-Tariqah) & Approaches (Al-Muqarabah) adalah bentuk Human Intervention & Human Construction (Ijtihad Ulama’ & Cerdik Pandai) pada setiap jaman yang dilalui oleh Peradaban Islam. QUR’AN & SUNNAH (1) (2) 17 Januari 2013 M Amin Abdullah

30 Lapis Pertama, Lapis Kedua & Lapis Ketiga
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. FIQH TARIKH METHODOLOGY (AL-TARIQAH) APPROACHES (AL-MUQARABAH) TAFSIR HADITS QUR’AN & SUNNAH TASAWUF (1) LUGHAH (2) (3) FALSAFAH KALAM 17 Januari 2013 M Amin Abdullah

31 Lapis Ke-empat PHILOLOGY ARCHEOLOGY 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. FIQH HERMENEUTICS ANTHROPOLOGY SOCIOLOGY TARIKH METHODOLOGY (AL-TARIQAH) APPROACHES (AL-MUQARABAH) TAFSIR PHYSICS CHEMISTRY BIOLOGY HADITS QUR’AN & SUNNAH HISTORY (1) TASAWUF (1) LUGHAH PHILOSOPHY (2) MATHEMATICS (3) KALAM FALSAFAH (4) PSYCHOLOGY ETHICS PHENOMENOLOGY 17 Januari 2013 M Amin Abdullah

32 Lapis Ke-lima INTERNATIONAL LAW RELIGIOUS PLURALISM PHILOLOGY ARCHEOLOGY ENVIRONTMENTAL ISSUES Layer (Lapis) Pink adalah fenomena masyarakat dunia dalam 150 tahun terakhir. Layer (Lapis) Pink adalah era globalisasi (Borderless Society). FIQH HERMENEUTICS ANTHROPOLOGY SOCIOLOGY TARIKH GLOBAL ECONOMICS METHODOLOGY (AL-TARIQAH) APPROACHES (AL-MUQARABAH) TAFSIR PHYSICS CHEMISTRY BIOLOGY HADITS QUR’AN & SUNNAH HISTORY GENDER ISSUES (1) INFORMATION TECHNOLOGY TASAWUF (1) LUGHAH PHILOSOPHY (2) MATHEMATICS (3) KALAM FALSAFAH (4) CULTURE (CULTURAL STUDIES) PSYCHOLOGY ETHICS (5) HUMAN RIGHTS PHENOMENOLOGY POLITICS/CIVIL SOCIETY 17 Januari 2013 M Amin Abdullah

33 Courses, research and COMMUNITY OUTREACH
17 Januari 2013 M Amin Abdullah

34 RUMUSAN KETETAPAN HUKUM METODE INDUKTIF (BARU)
Induktif – Deduktif Baru RUMUSAN KETETAPAN HUKUM METODE INDUKTIF (BARU) Muhammad Allah Al-Hadits Al-Qur’an Teks Syar’i Metode Istinbath Peristiwa BAHASA ARAB SEJARAH, SOSIOLOGI, SAINS KAEDAH USHUL FIQH YANG DISEMPURNAKAN Hukum Tujuan Haram Wajib Makruh Sunnah Mubah KEADILAN EQUALITY (KESETARAAN) HAM MENJAGA LINGKUNGAN Dhanniy Berubah Qath’iy Tetap Sarana/Teknis 17 Januari 2013 M Amin Abdullah

35 GAGASAN KETETAPAN HUKUM METODE DEDUKSI (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 17 Januari 2013 M Amin Abdullah