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Islamic jurisprudence (Fiqh)

By Mohanad Kh - Wikimedia

Religious studies frequently situate pluralism within theological contexts. This understanding led to the prohibition by MUI, which in turn led to the understanding of the theological concepts in all religions. While in some circles it offers a comprehension of pluralism, in a religious setting, from the point of view of its social function—that is, as a way of life that ties people together in groups or units—it serves as a system of life.

The concept of pluralism does not imply that all religions are the same. Relativism and syncretism must be distinguished from pluralism. It takes guts to openly deconstruct Fiqh in order to bring about a practical order in pluralist social Fiqh. The foundation that must be built in the Fiqh of pluralism is the understanding of plurality as a sausage-like fact in which each person and group must get to know and understand one another.

INTRODUCTION

Diversity or plurality is essentially something that has been acknowledged by all parties as inevitable. But occasionally, this diversity is not handled properly, which results in a social conflict. If this diversity is handled carefully, it can enrich knowledge and foster critical thinking. Islam sees diversity as necessary and places a strong emphasis on teaching students to communicate with one another in TA'RUFU, the language of the Qur'an.

The reality of one's own life is essentially plurality as a social fact; it cannot be avoided or denied. Every human being must acknowledge their existence because plurality is a SUNNATULLAH. Real-world obstacles are still frequently encountered, so this theoretical recognition has not yet been fully reflected in reality. Regarding the rise of pluralism, particularly religious pluralism, in recent years, the discussion of religious pluralism has gained significant attention from a number of Muslim scholars while also raising pros and cons among thinkers, scholars, and religious leaders.

Additionally, when the MUI prohibited religious pluralism at the 7th National Conference in Jakarta in July 2005, this issue had already come to light and was prominently featured in print and electronic media. When examined, this difference appears to be related to the term "religious pluralism," cultures, and differences in how people interpret references to religious plurality and claims to absolute truth in the Qur'an.

TERMS ABOUT UNDERSTANDING RELIGIOUS PLURALISM

Religious pluralism derives its etymology from the words "pluralism" and "religion." Pluralism is defined as "JAMA," or more than one. It is known as "al-ta'addudiyyah al-diniyyah" in Arabic. and "religious pluralism" in English. Since the term "religious pluralism" is English-derived, a dictionary of the language must be consulted in order to accurately define it.

According to ANAS MALIK THOHA, there are three definitions of pluralism in English: First, a definition of the church: I a term for people who hold more than one position within the church; (ii) a description of someone who holds two or more positions simultaneously, both within and outside the church. Second, a philosophical understanding is a way of thinking that acknowledges the underlying principles of multiple strands of thought. While the third, socio-political understanding, is a system that acknowledges the coexistence of diversity of groups—whether racial, ethnic, sectarian, or party–style—while still upholding aspects of differences that are very characteristic of these groups.

When it comes to religion, sociologists and anthropologists frequently define it in terms of its social role as a way of life that ties people into social groups or units. While the majority of theologians, phenomenologists, and historians of religion view religion as something sacred, which is its most fundamental aspect,

The Evolution of Religious Diversity Idea: - It is necessary to research religious pluralism's history, at least up until the turn of the 20th century. In light of the escalating internal conflicts among Christians and between religions at the time, a German Christian theologian by the name of ERNEST TROELTSCH made it clear that pluralism needed to be encouraged.

THE UNDERSTANDING OF FIQH WHICH IS “PRO PLURALISM”

According to the language, FIQH means "understand." the meaning of the word "FIQH" as "understanding," "trying to understand," or "giving understanding." FIQH, in the eyes of the Arabs, is comprehension and knowledge. Because of its stature in comparison to other sciences, religious knowledge was given the name FIQH after the advent of Islam. Religious knowledge is meant if the term FIQH is found in the early Islamic tradition. The science connected to the Qur'an and the Sunnah of the Prophet SAW at the time was the religious knowledge being discussed.

In the English language, the word FIQH [] has two meanings. The first definition is AL-FAHMU AL-MUJARRAD [ فهم المجرد] which means to understand something simply or directly. The second meaning is AL-FAHMU AD-DAQIQ [فهم الدقيق] which denotes a deeper and more comprehensive understanding. Regarding the term, scholars have given various definitions of the word FIQH. Some are more fragmented expressions, but some do in fact already cover all the FIQH science's technical restrictions.

  • AL-IMAM ABU HANIFAH has a unique definition of FIQH, which is:

"Knowing the human spirit related to what is their rights and obligations". Actually, this definition is still too general, even still includes the area of faith and faith even including the area of morality. So that the FIQH referred to by him is also referred to as AL-FIKHUL AKBAR. As for the definition that further covers the scope of the term of FIQH known to the scholars is: “A Knowledge that discusses the laws of SHARI’A in the field of AMALIYAH (the real deeds) taken from the propositions in detail,".

We must look to the definition of pluralism in order to comprehend FIQH and its relationship to it. Pluralism is an absorption word from English that has two words in its etymology. Specifically, plural, which denotes variety, and ism, which denotes comprehension. Therefore, pluralism can be understood in a variety of ways. The term pluralism refers to a framework of interaction in which each group interacts with one another with mutual respect and tolerance, doing so without hostility or assimilation. In other words, pluralism is a theory that contends that reality is made up of a variety of elements.

We should mention the definitions of numerous experts in order to comprehend the pro-pluralism framework. According to SYAMSUL MA'ARIF, pluralism is an attitude of respect for differences and mutual understanding that aims to bring religious communities together in harmony. Religious people are expected to maintain a strong commitment to their respective religions when engaging with these different religions. Although religious people have interacted with one another in our daily lives, good social interaction requires mutually understood rules. These guidelines ought to be considered in the pluralism FIQH.

FIQH DILEMMA OF RELATIONS BETWEEN RELIGIONS

A historical perspective that has always adorned modern religious thought is the FIQH paradox. When FIQH is able to "carry the past to the present," it also reveals their strengths and weaknesses. The number of eminent academics who read the yellow books and learn about the Middle East may also be "carrying the Arab tradition into non-Arab traditions," influencing their religious beliefs. THEOCENTRIC and ARABIS

This problem is really quite simple. The first reason is that FIQH was purposefully written at a time when relations between Muslims and non-Muslims were not very friendly. According to NASIR HAMID ABU ZYAID, the classical works, including the fiqh and the Qur'anic sciences, were written when Muslims were in the midst of a crusade, necessitating deliberate action to preserve their identity and restore Islamic epistemology.

Second, it is highly likely that the rulers will use fiqih as a propaganda tool to win over the populace because the internal situation of Muslims at the time it was written was not entirely stable. As a result, the ulama will be able to formulate fiqh that appears to give Muslims priority and reject the presence of non-Muslims. This point of view may be attractive to Muslims due to the hegemonic and colonial attitudes of non-Muslim nations toward Islam. Muslims have been bound and oppressed by the outside world for a very long time, which has resulted in a sociological and historical structure that is weak and defeated.

Third, there are religious symbols that subtly promote an adversarial view of other faiths. Many scriptures will have tight conclusions, especially if they are read literally. Verse 120 of Surat al-Baqarah, for instance, says, "And the Jews and the Christians will not depart from you, so you practice their faith."

. If this verse is taken literally, it will unavoidably give Muslims a negative picture of other religions, especially Judaism and Christianity, because it seems as though both religions are continuously trying to convert Muslims to their ways. Despite the fact that the passage referred to a shift in the Qibla's direction from the Masjid al-Aqsa in Jerusalem to the Masjid al-Haram in Makkah. The holy sites of Judaism and Christianity were chosen to be protected.

Every conundrum that is derived from the idea of traditional fiqh does not excuse or oversimplify the issue. The wealth of Islamic knowledge (fiqih) in classical times was sometimes still relevant in the modern era, but not always. But it's crucial to remember that ijtihad's door is never completely shut. The jurisprudence of pluralism is a practical intellectual structure that is important to be accepted as the premise of its benefits, and relations between religious communities can coexist peacefully without insulting other parties.

  • Towards Fiqh that is sensitive to Pluralism:

It takes courage to openly deconstruct fiqh in order to reach the practical order in pluralist social fiqih. Deconstructing fiqh refers to tearing down and rejecting any and all standards of interpretation. Islamic thought and construction can be used to disprove some aspects of Islamic tradition in an effort to disprove truth claims made by Islamic thought, particularly classical Islamic thought, which is based on the principles of modern epistemology. The concept of deconstruction, which Islamic thinkers have adopted, aims to dichotomize the relationship between the aspects of historically, whose norms are constantly shifting, and the standards of the Koran or Islamic religion, which are appropriate to Fiqh.

The foundation of the pluralism fiqh is to comprehend plurality as a social fact in which every person and group is aware of and comprehends one another. The cornerstones of religious plurality are open communication and unity of purpose. The recognition of religious diversity will birth the recognition of the existence of oneness of faith. The history of the continuity of God's revelations, which dates from Adam to Muhammad SAW, is preserved by maintaining oneness of faith. 23 In essence, the Qur'an has established guidelines for plural societies where different religions can coexist and accept one another on an ethical basis. This concept of plurality is given serious consideration to be examined in interfaith in fiqh.

This problem is really quite simple. First, because the fiqh was purposefully created during a period when relations between Muslims and non-Muslims were not particularly friendly. Second, because the internal situation of Muslims is not entirely stable when fiqh is written, it is possible for the rulers to use fiqih as a political tool to win over the populace. To do this, ulama can create fiqih that appears to priorities Muslims and reject the presence of non-Islam. Thirdly, there are religious symbols that subtly support an antagonistic view of other religions. Many verses will have rigid conclusions, especially if they are read literally

CONCLUSION

Judaism, Christianity, and Islam are the three main religions. However, despite the fact that there are universal similarities between religions, Islam and Christianity in particular frequently engage in contradictory, confrontational, and even protracted conflicts that result in suffering and disaster, there is still a long way to go before there is religious harmony between the two (Lombok, Poso, Ambon).

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