NALAR MAQASIDI DALAM FIKIH AKBARI Analisis Maqasid al-Shariʿah terhadap Pendapat Hukum Ibnu ʿArabi dalam al-Futuhat al-Makkiyyah

Masykur Rozi, NIM.: 20200011049 (2022) NALAR MAQASIDI DALAM FIKIH AKBARI Analisis Maqasid al-Shariʿah terhadap Pendapat Hukum Ibnu ʿArabi dalam al-Futuhat al-Makkiyyah. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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	Text (NALAR MAQASIDI DALAM FIKIH AKBARI Analisis Maqaṣid al-Shariʿah terhadap Pendapat Hukum Ibnu ʿArabi dalam al-Futuḥat al-Makkiyyah) 20200011049_BAB-II_sampai_SEBELUM-BAB-TERAKHIR.pdf - Published Version Restricted to Registered users only Download (12MB) | Request a copy

Abstract

The trends of maqāṣid al-sharīʿah studies which exceedingly law or ethicospiritual oriented have distorted the prime objective of Islamic Law revelation. The distortion takes place in esoteric aspects on one side and exoteric on another. Based on this problem, it is true that we need to reconcile the two, side by side. Ibn ʿArabī, the founder of the Akbarīan Law School, with his role as Sufi-faqih, writes in al- Futūḥāt a purposive idea of reconciliation. This Master Thesis aims to explore such tendency of Islamic Lawʾs purposes in al-Futūḥāt by employing the frame of interrelated knowledges. This theses employs vertehen to view al-Futūḥāt, which means that text is culturally constructed. Symbolic and semantic tecniques serve as tools of data collection, and interpretive content analysis with double steps, i.e semiotic and hermenutics approaches, to be worked to put it in the context of maqāṣid al-sharīʿa, after such data has been scattered. This research results that: first, Ibnu ʿArabī’s thoughts were constructed of ḥaqīqa and sharīʿa, abstract and concrete put down by al-wirātha almuḥammadiyya as the esoteric and exoteric authority. His mystical thought is waḥdat al-wujūd playing the role as cosmological concepts of law, especially, theophany, divine names, and attributes. Ibn ʿArabī’s law thought begins from an exoteric place employing rational faculties to find laws, and is sometimes supported by esoteric argument. Second, the topics of the Islamic Law that al-Futūḥāt contains are legislation of immanent and divine law, in the form of its textual or extratextual sources, and its verification and also its application principles. His arguments for the law legislation are inspired by linguistics, rational, and esoteric arguments, whereas its application is affected by eclectic and pragmatical orientetions. Third, the prime objectives of Islamic Law are to promote mundane and eschatological prosperities and to learn knowledge beyond rational faculties. Predated to these objectives, there are God’s Love and His universal affection, which stand as a metamaqāsdical concept. The legislation and application of Islamic Law must easy-toapply rulings and effective to create prosperities and goods. The mundane prosperities are to preserve law courtesy, property, soul, family, womb, and dignity, and so on, which need to be saved. The hereafter good is, in a nutshell, described as happiness that has been attested by texts or witnessed by God through illuminated knowledge.

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