The Logic of al Syafi’i’s al Risalah (an Analysis of Jacques Derrida’s Deconstruction)

Drs. Maftukhin, M.Ag., NIM. 983101/S3 (2007) The Logic of al Syafi’i’s al Risalah (an Analysis of Jacques Derrida’s Deconstruction). ["eprint_fieldopt_thesis_type_phd" not defined] thesis, Pasca Sarjana.

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Abstract

In this study, the academic problem is al-Syafi’s qiyas methodology followed by ulama’ and practiced by Islamic communities in centuries. It is not only an instrument of thought but also a category in law sources (masadir al ahkam). Thus, methodologically, qiyas is dead. By qiyas, al Syafi’i made a chang of tradition of tought in Islamic communities, I,e, a change from theocentric to empirical. However, in practical, al Syafi’i has been trapped in qiyas system itself, in particular a relation between asl (an original case) and far’ (new case). Asl is a rule originating to nusus (texs) in the Quran and the Sunna, far’ is something imagined an empirical case in reality. Far’ is meaningless to a decision of rule. Far’ always has to follow a maening found by asl. If there is no meaning in asl, so there is no meaning in far’ either. In this dissertation, a researcher will respond to three questions. Firstly, what is the construction of al Syafi’i’s deductive logic in al Risalah? Secondly, what are the implications of deductive logic to construction of Islamic sciences? Thirdly, what are the implications of Jacques Derrida’s deconstruction theory to al Syafi’i’s deductive logic in al Risalah? This research will examine the accuracy of logic used by al Syafi’i in al Risalah with Derrida’s deconstruction analysis. This research will also try to find the causes of the stagnation of qiyas and its implications to constructions of Islamic sciences. Besides those, this research will fulfill an unthinkable area in Islamic thought discourse. This research getsqualitative researchmethod with content analysis approach. To datum analysis, Jacques Derrida’s deconstruction theory is applied. Based on that theory, there are three strategic analyses. Firstly, a researcher will try to understand the author’s purposes of created texts. Secondly, a researcher will try to examine the interpretations made both by the author of the texts himself (main texts) and by other authors explaining to purposes and meanings of the main texts (commentary or secondary texts). Thirdly, a researcher will abandon all of texts both main texts and commentary texts, then will show the implications of its meanings. Finally, a researcher creates new texts that are freed of formerly texts at all. By deconstruction analysis, this research finds five implications. Firstly, there are logocentric inclinations, i.e. a thought that assumes the reality (being) a central of the truth. Secondly, there is a condition that the efforts of any understandings to teaching doctrines are not permitted to find new decisions different of, or moreover contrast to, nass at all. Thirdly, there are excessive adoptive attitudes, i.e. getting epistemology from other to legitimate a theology and an ideology. Fourthly, there is a dependence of qiyas on nass. The dependence of this cause the new experiences of community have to be rejected. Moreover, in cases, those experiences have to be cut for stability of a text. Fifthly, as a methodology to find rule decisions, qiyas has to get rule decisions from nass source. Based on deconstruction analysis, the dead-locked of qiyas as a methodology is caused by four factors. Firstly, there is an assumption that a common sense appears earlier than a constructed methodology. Secondly, the making a thought to be an ideology that should be in epistemology space causes its methodology fettered in established thought. Thirdly, there is a sacred text is superior, and in contrast a case is inferior. Fourthly, becouse a text is superior, a rule of a case always has to follow a rule on the text. Thus, in qiyas, a rule on the far’ always has to follow a rule on the asl. Consequently, the dead-locked of qiyas has to open up by considering the following. Firstly, an understanding to singleness of the truth has to be removed with the plural of the truth has to be removed with the plural of the truth. Everyone is permitted to understand something, and he can find an equally truth. Admitting to person’s truth should not mean a negation to identity. But, the identity ought to be an open identity. Thus, there is an open dialog between identities, so they are to be dynamic identities. Secondly, every text created by anyone is tentative. There is no final text. A text study always produces a plural and changing interpretation. It is in compliance with the history of the text itself. An interpretation is a living text that always holds a dialogue with reality. Thirdly, in qiyas, far’ space is to be dominant. Far’ space is an area that determines the dynamics of life. It is meant as community experiences. Thus, methodology in sciences has to be developed, in exacts, social, and human sciences. Attention to far’ space can implicate on a rule changing of asl. The far’ must not fix to asl. The far’ is independent; moreover it can make asl follow far’.

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