Menuju Hukum Islam yang Inklusif-Humanistis: Analisis Pemikiran Jasser Auda tentang Maqāṣid Al- Sharī‘ah
Keywords:
maqāṣid al-sharī‘ah, metodologi hukum Islam, normativitas, historisitas, inklusif, humanis
Abstract
Methodological debates in the study of maqāṣid al-sharī‘ah presented several variants of polarization, as doctrinaire-normative-deductive and historical-empirical-inductive. This paper aims to probe carefully the theory of meaning the maqāṣid al-sharī‘ah offered by Jasser Auda. It was found that Auda’s offer come from his observation on the failure of Islamic law to reconstruct the values embodied in authoritative texts (Qur’an, Sunnah) which are compatible with the social, economical, and political development of modern society. Implementation of maqāṣid al-sharī‘ah must be paralleled with maqāṣid al-mukallaf, so that Islamic sharī‘ah in its humanist face in accordance with its mission as raḥmah li al-‘alamīn can be realized.
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al-Gazâly, Abû Hamîd. 1970. Musta╣fā min ‘ilm al-U╣ūl. Baghdad: al-Mustanna.
Hallaq, Wael B. 2000. Sejarah dan Teori Hukum Islam, ter. E. Kusnadiningrat dan Abdul Haris bin Wahid. Jakarta: Raja Grafindo.
Harjono, Anwar. 1987. Hukum Islam Keluasan dan Keadilannya. Jakarta: Bulan Bintang.
Hornby, A. S. 1995. Oxford Advanced Learner’s Dictionary, 5th edition, New York: Oxford University Press.
Hosen, Ibrahim. 1996. Fungsi dan Karakteristik Hukum Islam dalam Kehidupan Umat Islam’, dalam Dimensi Hukum Islam dalam Sistem Hukum Nasional. Jakarta: Gema Insani Press.
Jaya, Asafri. 1996. Konsep Maqā╣īd Sharī‘ah Menurut As-Syathibi. Jakarta: Raja Grafindo.
al-Jawziyyah, Ibn Qoyyim. 1977. I‘lām al-Muwaqqi‘īn ‘an Rabb al-‘ālamīn. Beirut: Dār al-Fikr.
Kallâf, Abd Wahhâb, ‘Ilm U╣ūl al-Fiqh. 1978. Mesir: Dār al-Qalām.
__________, “The Objective of Islamic Law”, dalam www.mohhashimkamali.net
Kamali, Mohammad Hashim. 1996. Prinsip dan Teori-teori Hukum Islam, ter. Noorhaidi. Yogyakarta: Pustaka Pelajar.
Khuza’i, Rodliyah. 2007. Dialog Epistemologi Mohammad Iqbal dan Charles S. Peirce. Bandung: Refika Aditama.
Mahrus, Moh. 2009. “al-Maslahah Perspektif Imam Abu Hanifah: Karakteristik, Kehujjahan, dan signifikansinya”, Istinbat, Jurnal Hukum Islam Fakultas Syari’ah IAIN Mataram, vol. 7/2.
Mas’ud, Muhammad Kalid. 1996 Filsafat Hukum Islam, ter. Ahsin Muhammad. Bandung: Pustaka.
Minhaji, Akhmad. 1999. “Reorientasi Kajian Ushul Fiqh”, al-Jami’ah, No.63/VI
Muhaimin. 2008. Paradigma Pendidikan Islam, cet. Ke-4. Bandung: Remaja Rosdakarya.
al-Na’im, Abdullahi Ahmed. 1996. Toward Islamic Reformation, New York: Syracuse University Press.
Rahman, Fazlur. 1997. Membuka Pintu Ijtihad, ter. Ahsin Muhammad. Bandung: Pustaka.
al-Shâthiby, Abû Ishâq, t.th. al-Muwāfaqāt min U╣ūl al-Sharī‘ah. Kairo: Musthafâ Muhammad.
Shidiq, Sapiudin. 2011. U╣ūl Fiqh. Jakarta: Kencana.
Sirry, Mun’im A.. 1996. Sejarah Fiqh Islam. Surabaya: Risalah Gusti.
Walonick, David S. “General systems Theory”, dalam http://www.statpac.org/walonick/system-theory. html
Webster. 1969. New Standar Dictionary. New York: Mc. Loughlin Brothers Inc.
Winardi. 1999. Pengantar tentang Teori Sistem dan Analisis Sistem. Bandung: Mandar Maju.
Zahrah, Muhammad Abû. 1958. U╣ūl al-Fiqh. Mesir, Dār al-Fikr al-‘Arābī.
Published
2017-11-04
How to Cite
Salahuddin, M. (2017). Menuju Hukum Islam yang Inklusif-Humanistis: Analisis Pemikiran Jasser Auda tentang Maqāṣid Al- Sharī‘ah. Ulumuna, 16(1), 103-124. https://doi.org/10.20414/ujis.v16i1.191
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