saefurigscifiqh n modern sciences

BY:
SAEFUR ROCHMAT
DEPARTMENT OF HISTORY EDUCATION OF THE FACULTY OF SOCIAL
SCIENCES,
YOGYAKARTA STATE UNIVERSITY
rochmat@yahoo.com

A.INTRODUCTION
B.RELIGIOUS AND SECULAR KNOWLEDGE
C.ISLAM AS THE NORM AND THE PARTICULARITY

OF INDONESIAN POLITICAL SYSTEM
D.CONCLUSION

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
Example: Fiqh Paradigm

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:
1. This mutual legitimacy did not work well as

2. The traditionalist Muslims failed to develop cooperation
with the secular nationalists because of different
systems of knowledge
3. Secularists supported the Soekarno and Soeharto
regimes because of ideological preference so
undemocratic regimes

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HAS BEEN OUT OF DATE SUCH AS THE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
SECULAR KNOWLEDGE = MODERN
SCIENCES

(RATIO)

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
4. The Failure of Islamic liberal paradigm such as
JIL and JIMM

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
AS WELL AS TO IMPLEMENT IT INTO LIFE WITH
PATIENCE
IN THE PURSUIT OF PROGRESS
(OPPOSE
VIOLENCE)

: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)
2. ‘AMALY
(PRACTICAL)
:  SYARI’AH --SOCIALLY
GROUNDED

III. POLITICAL APPROACH TO THE RELATIONSHIP
BETWEEN ISLAM

AND THE REPUBLIC OF INDONESIA
RUKUN IMAN =============RUKUN ISLAM
RUKUN SOSIAL
(al-Baqarah 177)
ISLAM

--->

DEMOCRACY
(QUASI-NORM)
SUBSTANTIVE SYARI’AH
= PUBLIC ROLE OF RELIGION
ISLAM ----->
MUTUAL LEGITIMACY
!
CIVIL SOCIETY
: ULAMA (=ISLAM)

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