ULAMA DAN POLITIK PENGETAHUAN DALAM USHUL FIKIH: Relasi Kuasa, Paham Teologis dan Geopolitik

Hijrian Angga Prihantoro, NIM.: 17300016076 (2023) ULAMA DAN POLITIK PENGETAHUAN DALAM USHUL FIKIH: Relasi Kuasa, Paham Teologis dan Geopolitik. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

As a discipline, ushul fiqh is normally considered an Islamic legal theory in the eastern tradition but a juridical theology in the western scholar tradition because of its representation of ulama’s interpretation of religious texts under the theology they believe despite the strong influence of the rulers. In fact, ulama, through the creed of ushul fiqh, are involved in power-domination struggles and in theology and geopolitics contests. The power relations between ulama and politicians could be affirmative or critical depending on the negotiation between them, or they could possibly run on their own, for each has their own power: the ulama with their knowledge (sulṭah al-ma’rifah) and the rulers with their political authority (sulṭah as-siyāsah). At this point, both the ruler and ulama need legitimation from each other. Looking at the academic issue above, I proposed a fundamental question: why has ushul fiqh, as a discourse of the ulama’s politics of knowledge, not been critically described? The question is broken down into a research formula that analyses some aspects: how power relations construct the ulama’s politics of knowledge on ushul fiqh; how theological contest infiltrates the ulama’s politics of knowledge on ushul fiqh; how geopolitical discourse influences the ulama’s politics of knowledge on ushul fiqh; and how the three aspects develop the ulama’s thoughts as the creed of ushul fiqh is formulated. To answer the questions, the theory of power relations of Michel Foucault and the critical discourse analysis of Norman Fairclough were employed. The theories were used to place ushul fiqh as a discourse (and not a text); to analyse the influence of power when constructing ulama’s thoughts on ushul fiqh; and to take Islamic law studies apart from a socio-political perspective. This study discovered some points. First, the ulama who negotiated with the ruler would provide religious confirmation and legitimation for the existence of political policies passed by the authority. However, the resistant ulama would go against the ruler and criticize the enacted political policies. Second, the ruler’s partiality for a particular theology on the one hand and the interulama theology contest on the other hand do not only affect the ulama’s political standing over the current reign but also underlie political alliances to spread religious teachings. Third, the geopolitics encountered by the ulama and the political agent position of the ulama as designed by the ruler affect the ulama’s criticism of juridical discourses launched publicly. Fourth, the creed of ushul fiqh formulated by the ulama and the social-political dynamics around them are inseparable. Contrary to eastern and western scholar viewpoints, the discoveries theoretically implicate that ushul fiqh is a discourse of ulama’s politics of knowledge that relates to power struggle, religious discrepancies, and the political of inter-regional contests, which I called theo-juridical politics.

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