FIQH PARADIGM and MODERN SCIENCES
WAHID’S THOUGHT ON THE RELIGIOUS AND SECULAR KNOWLEDGE
BY:
SAEFUR ROCHMAT
DEPARTMENT OF HISTORY EDUCATION OF THE FACULTY OF SOCIAL SCIENCES,
YOGYAKARTA STATE UNIVERSITY
A. INTRODUCTION
B. RELIGIOUS AND SECULAR KNOWLEDGE
C. ISLAM AS THE NORM AND THE
PARTICULARITY OF INDONESIAN POLITICAL SYSTEM
I. INTRODUCTION
THREE PARADIGMS OF THE RELATIONSHIP BETWEEN ISLAM AND STATE:
1. THEOCRATIC PARADIGM: Islam as a Religion and State Example: Saudi Arabia, Iran, Pakistan
2. SECULAR PARADIGM: Separation of Islam and State Example: Turkey
3. FIQH PARADIGM: Mutual Legitimacy Islam and State Example: Indonesia
IDEOLOGICAL : Want to establish an Ideal State Example: 1. Theocratic Paradigm
2. Secular Paradigm
NON-IDEOLOGICAL : Islam and State are different Identities, but they develop mutual legitimacies
1. SECULAR IDEOLOGY ---> SECULAR SYSTEM OF KNOWLEDGE ISLAM ===== STATE
(NORM) (POLITIC =IDEOLOGY=POWER)
2. ISLAMIC IDEOLOGY ISLAM = STATE (POLITIC=POWER)
!---> RELIGIOUS SYSTEM OF KNOWLEDGE 3. FIQH PARADIGM
ISLAM <===> STATE
THE REPUBLIC OF INDONESIA IS ESTABLISHED BASED ON THE FIQH PARADIGM
1. ISLAM n STATE as DIFFERENT ENTITIES, but both should develop A MUTUAL LEGITIMACY.
2. Fiqh paradigm justifies the state as a tool for implementing public order
3. PUBLIC ORDER as the prerequisite for RELIGIOUS ORDER
BUT:
4. This mutual legitimacy did not work well as
5. The traditionalist Muslims failed to develop cooperation with the secular nationalists because of different systems of knowledge
II. WAHID TRIED TO HARMONIZE THE SECULAR SYSTEM OF KNOWLEDGE AND THE RELIGIOUS SYSTEM OF KNOWLEDGE
FIQH PARADIGM = RELIGIOUS KNOWLEDGE SPIRITUAL KNOWLEDGE (HEART)
ITS SECULAR KNOWLEDGE HAS BEEN
OUT OF DATE SUCH AS THE FIQH ON THE SLAVERY
THE NEED FOR THE FIQH-PLUS PARADIGM
1. Marginal Role of Islam in Indonesia as
mismatch
between Islam and modern political
System
2. Secular paradigm dominated Ind political
system
3. Secularists supported the undemocratic
regimes of Soekarno and Soeharto
because of ideological preference
3. The Failure of Secular Paradigm in
Muslim countries; Indonesia, because of
lack of political participation
WAHID CRITICIZES IDEOLOGIES WHICH CONSIDER LIFE BASED ON THE FORMAL TRUTH OF IDEOLOGIES SO THAT FULL OF CONFLICTS
: Life would be full of regulations and just based on mathematical calculation, which would cause a deficit in the meaning of life.
WAHID INSISTS ON THE ROLE OF THE HEART WHICH WOULD CREATE MEANINGFUL HUMAN BEINGS
: Heart ---> spirituality which take into consideration the principle of harmony
WAHID BELIEVES THAT LIFE IS NOT ONLY DIRECTED BY THE CERTAINTY OF FORMAL IDEOLOGICAL TRUTHS;
LIFE SHOULD TAKE INTO CONSIDERATION THE FEELING OF UNCERTAINTY AND OF EMPTINESS which would sharpen human beings’ sense of feeling. This would direct people to THE CONSCIOUSNESS OF GOD, THE ONLY CERTAIN AND
PERENNIAL PHILOSOPHY RELIGION :
1. EXOTERIC : JUDAISM, CHRISTIANITY, ISLAM ---> DOCTRINES Dialectical (law)---(belief)---(law+belief)
2. ESOTERIC : SPIRITUALITY ---> SUFISM
SUFISM (INDIVIDUAL) <---> SOCIETY (SYARI’AH) ACCEPTED SUFISM
FREEDOM OF BELIEF ============== RELIGIOUS NORMATIVE
HIS RATIONALITY IS TO MAKE BALANCE BETWEEN THE NORMATIVE ASPECTS OF THE RELIGION AND THE FREEDOM OF THINKING IN MATTERS OF SECULAR AFFAIRS.
LIFE IS A LONG JOURNEY TO FIND THE TRUTH
TRUTH IN THE CONTEXT OF THE RELATIONSHIP,
:man informs and implements the truth in social life gradually with patience by considering people’s limitations n their
toleration
QUR’AN FORBIDS US TO CLAIM THE TRUTH JUST FOR OURSELVES
lakum diinukum waliyadiin
‘Really, you or us, who are on the true path or on the mistaken
direction, you are not responsible for our mistaken and also we are not responsible for your mistaken. Because it is the God who will
collect all of us and then He will judge wisely what we have disputed. Really He is the true judge and He is the most learned.’
TWO ASPECT OF RELIGIOUS TEACHING:
1. NAZHARY (THEORETICAL): BELIEF –INDIVIDUAL (SUFISM)
III. POLITICAL APPROACH TO THE RELATIONSHIP BETWEEN ISLAM AND THE REPUBLIC OF INDONESIA
RUKUN IMAN
=============
RUKUN
ISLAM
RUKUN SOSIAL
(al-Baqarah 177)
ISLAM ---> DEMOCRACY <---
STATE
(QUASI-NORM)
SUBSTANTIVE SYARI’AH = PUBLIC ROLE OF RELIGION
ISLAM ---> MUTUAL LEGITIMACY <--- --STATE
!
CIVIL SOCIETY
SOURCE OF HAPPINESS:
1. MATERIAL ACHIEVEMENT = STRUCTURAL 2. SPIRITUAL ACHIEVEMENT = CULTURAL
3. MATERIAL and SPIRITUAL ACHIEVEMENT = SOCIO-CULTURAL
ISRA’ MI’RAJ = SPIRITUALITY (ISLAMIC VALUES) ---> SOCIAL LIFE
RAHMATAN LIL ‘ALAMIN: not introduce DOCTRINES but to solve HUMAN PROBLEMS
---> cooperation MUSLIMS with NON-MUSLIMS
SECULAR SCIENCES AS A TOOL FOR IMPLEMENTING RELIGIOUS TRUTH
POLITICAL PARADIGM:
1. IDEALISTIC = NORM/TRUTH/IDEOLOGIES
2. REALISTIC = POWER (SURVIVAL OF THE FITTEST) 3. FIQH (SOCIO-CULTURAL) = DIALECTIC OF NORM and POWER
SUBJECT ---> TRUTH
SUBJECTIVISM OBJECTIVISM SOCIO-CULTURAL APPROACH
: DIALECTIC OF INDIVIDUAL AND SOCIETY
TRUTH IS A SOCIO-CULTURAL PHENOMENON,
: truth is not independent but it has correlation with social and religious order
TRUTH AS A NORM IS NOT ABSOLUTE AS IT IS CONTINGENT UPON THE CONTEXTS : PANCASILA STATE ---> SUBSTANTIVE SYARI’AH
