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minds and perceptions of the above jurists. None of the above classic or
contemporary classifications and structures could claim to be according
to the original divine will. If we refer to nature that God created, we will
never find natural structures that could be represented in terms of circles,
pyramids, or boxes, as the above diagram shows. All such structures in
science and humanities too, and the categories they include, are humanmade for the sake of illustration for themselves and other humans.
Therefore, al-maqasid structure is the best described as a multidimensional structure, in which levels of necessity, scope of rulings,
scope of people, and levels of universality are all valid deminsions that
represent valid viewpoints and classifications. More elaboration on the
concept of multi-dimensionality is provided in the next chapter on
systems theory and philosophy.
The above twentieth-century viewa also show that maqasid alahariah are, actually, representations of each scholars own viewpoint for
reform and development of the Islamic law, despite the fact that all these
maqasid were induced from the scripts. This fusion of the scripts and
contemporary needs for reform gives al-maqasid special significance. I
view maqasid as one of todays most importants intellectual means and
methodologies for Islamic reform. It is a methodology from within the
Islamic scholarship that addresses the Islamic mind and islamic concerns.
This approach is radically different from projects for Islamic reform and
renewal
that
come
from
without
the
Islamic
terminology
and
scholarship.
I shal now present a brief historical account of the ideas of maqasid
from the companions of the Prophets era to our current time.
Al-Maqasid in the Companions Ijtihad
The history of the idea of speculating a certain underlying purpose,
aim, or intent of Quranic or Prophetic instructions goes back to the
companions of the Propert, as narrated in a numberof insidents. One clear
rationale
of
the
second
opinion
was
that
the
Propehets
types of wealth, which are mentioned in the sunnah, namely, gold, silver,
wheat, barley, dates, camels, cows, sheep and goats. There is no zakah on
horses, commercial goods, or any other type of wealth. It is clear how
such opinion hinders the institution of zakah from achieving any
meaningful sence of justice or social welfare.
Based on a methodology that considers the wisdoms behind the
rullings, Qaradawi rejected classic opinions on the above matter in his
very detailed study on zakah. He wrote: Zakah is due on every growing
wealth... The purpose of zakah is to help the poor and to serve the public
good. It is unlikely that The Legislator aimed to put this burden on owners
of five or more camels (as Ibn Hazm hd said), and release businessmen
who earn in one day a shepherd earns in years...
However, Umar did not take this purpose-oriented approach to all
rulings of the Islamic law. Bukhari narrates that Umar was asked: Why do
we still jog around the kabah with our shoulders uncovered even after
Islam had prevailed in Makkah? The story behind the question is that
after the conquest of Makkah, the people of Makkah claimed the Prophet
and his companions lost their health during their prolonged stay in
Madinah. The prophet, therefore, ordered the companions to jog around
the Kabah with their shoulders uncovered in a show of strength. Umar,
however, did not take a purpose-oriented approach to this question. He
answered: We do not cease doing anything we used to do at the
Prophets time. Umar, thus, made a distinction between acts of worship
(ibadat) and worldly transactions (muamalat), a distinction that was
later endorsed by all schools of usul al-fiqh. Shatibi, for example,
expressed this distinction when he wrote: Literal compliance is the default
methodology in the area of acts of worship (ibadat), while the
consideration of purposes is the default methodology in the area of
worldly dealings (muamalat).
Semua maqasid atas di mana disajikan sebagai mereka muncul
dalam pikiran dan persepsi dari para ahli hukum di atas. Tak satu pun dari
klasifikasi klasik atau kontemporer di atas dan struktur bisa mengklaim
sebagai 'menurut kehendak ilahi asli. "Jika kita merujuk ke alam bahwa
Tuhan menciptakan, kita tidak akan pernah menemukan struktur alam
yang dapat diwakili dalam hal lingkaran, piramida, atau kotak, seperti
yang ditunjukkan diagram di atas. Semua struktur seperti dalam ilmu
pengetahuan dan humaniora juga, dan kategori mereka termasuk, adalah
buatan manusia untuk kepentingan ilustrasi untuk diri mereka sendiri dan
manusia lainnya.
Oleh karena itu, struktur al-maqashid adalah yang terbaik
digambarkan sebagai 'multi-dimensi' struktur, di mana tingkat kebutuhan,
lingkup putusan, ruang lingkup orang, dan tingkat universalitas semua
deminsions valid yang mewakili sudut pandang dan klasifikasi yang valid.
Lebih
elaborasi
pada
konsep
'multi-dimensi'
diberikan
dalam
bab
nprayer ada. Rentang waktu yang diizinkan untuk shalat Asar hampir
habis sebelum kelompok mencapai Banu qrayzah. Dengan demikian,
mereka menemukan diri mereka dibagi menjadi pendukung dua pendapat
yang berbeda, satu pendapat mensyaratkan berdoa di jalan (sebelum
waktu shalat itu lebih).
Alasan di balik opini pertama adalah bahwa instruksi propehet itu
jelas dalam meminta semua orang untuk berdoa di Bani Qurayzah,
sedangkan alasan dari pendapat kedua adalah bahwa Propehet ini
'tujuan / maksud' dari perintah itu untuk meminta kelompok untuk
mempercepat ke Banu Qumayzah, daripada 'makna / berniat untuk' doa
phostpone sampai setelah waktunya nya. Menurut narator, ketika para
sahabat kemudian diriwayatkan cerita kepada Nabi, ia menyetujui kedua
pendapat.
Persetujuan
dari
Nabi,
seperti
ahli
hukum
dan
Imam
pengusaha
yang
mendapatkan
dalam
satu
hari
seorang
gembala
metodologi
standar
di
bidang
ibadah (ibadah),
sedangkan