(reviews of books Fazlur Rahman, Islamic Methodology in History, Karachi: Central Institute of Islamic Research, 1965)
1. Preliminary
At first, Fazlur Rahman, a neo-modernist intellectual, academic feel anxiety, which is also perceived by many Muslims, namely the closed-door meetings of ijtihad, so that there is a remarkable intellectual stagnation among Muslims. Closure of the door of ijtihad is, logically lead to the need for taqlid, a term that is generally interpreted as acceptance of the doctrine of bi la Kaifa terhjadap-madhhab and the madhhab-ororitas authority that has been established.
Anxiety next Rahman phenomenon among Islamic reformer in doing reformer is generally the method used in dealing with legal issues still based on ad hoc approaches and-separated (fragmented) by exploiting the principle of takhayyur and talfiq. Application of this method certainly produces legal institutions are haphazard, arbriter and self-contra dictory.
The study of Hadith Fazlur Rahman has a very important meaning to the renewal of Islamic thought, especially its contribution in the field of methods and approaches. The historical approach is that he offers a positive contribution to the study of traditions that had been occupied by the study sanad, which menutrut he, though giving a rich biographical information, but can not be positive that the final argument. Muslims today, according to Rahman, requires a methodological attempt to melt back the traditions that exist in the form of a living Sunnah (sunnah living) through historical study of it.
Fazlur Rahman has reviewed sebelunya intellectual works associated with the study of hadith, among others, Ignaz Goldziher, Margoliouth, H. Lammens, and Joseph Schacht. Rahman is the scope of the study of hadith which began its study of the concepts of Sunnah in the early history of Islam until the formalization of tradition, and offers a historical approach in the study. Then said the key is the sunnah of the living (living sunnah), the moral idea (ratio legislators), and specific legal.
Hadith Fazlur Rahman's study provides some contribution of new knowledge about the methods of criticism of the Hadith, gives an alternative way of methodological rigidity of Islamic thought, especially the Islamic legal thought during this mensandarkan ourselves on building a flavorful methodological scholars madhhab formalistic, scripturalistic and atomistic, and contribute significantly to reconstruct istinbath methods so that more feasible to challenge the era.
Fazlur Rahman started writing by describing briefly the intellectual anxiety about the real condition of Muslims is bound by the closed doors of ijtihad .. Furthermore, Rahman describes the historical evolution of the early development of hadith Hadith in the last Nabi.Pada Rahman offers a methodology in the study of hadith hadith to return back into the living Sunnah (sunnah living) through a historical approach that combined with the sociological approach.
2. Problem (Academic Anxiety)
Starting from the most basic anxiety of a neo-modernist intellectual, Fazlur Rahman, who would also be felt by many Muslims, a condition in which the Muslims had sealed the door of ijtihad, so that there is a remarkable intellectual stagnation. Rahman feel this situation is not kondosif to present Islam as an alternative religion in the wake of an increasingly dynamic changing times.
Closing of the door of ijtihad has been shut down that race of intellectual creativity in the early history of Muslims grew so extraordinary. Eventually Islam became a frozen set of doctrines and of course it is difficult to appear to give answers to problems keummatan in the wake of modernity. Closure of the door of ijtihad is, logically lead to the need for taqlid, a term that is generally interpreted as acceptance of the doctrine of bi la Kaifa terhjadap-madhhab and the madhhab-ororitas authority that has been established. In enacting the source of the teachings of Islam - the Qur'an and the Sunnah of the prophet - Muslims developed a rigid attitude by ahistorical approaches, literalistis and atomistic.
Such a situation provoked immediate reaction from the Muslim reformers to take steps "rescue" of the teachings of Islam which is increasingly porous by history. However - as witnessed by Fazlur Rahman -, they are in doing renewal is generally the method used in dealing with legal issues still based on ad hoc approaches and-separated (fragmented) by exploiting the principle of takhayyur and talfiq. Application of this method certainly produces legal institutions are haphazard, arbriter and self-contra dictory. Picked up fragments of the past an isolated opinion - regardless of background kesejarahannya - then compile them into a kind of mosaic that is not arbitrary by smuggling under the surface as a structure of ideas borrowed from the West - without considering the contradictions or inconsistencies - is clearly a renewal of an artificial and unrealistic. That is why, a Josept Schacht asserts: "Yurispridensi and modernist Islamic legislation, in order to be logical and permanent, were in need of a theoretical base that is more rigid and consistent". [1]
In a climate of sluggish reforms of this kind comes the Fazlur Rahman by offering a set of methodologies and comprehensive skewering, especially those associated with the excavation of the sources of Islamic teachings, namely the Qur'an and Sunnah. Bids Rahman in hadith studies with emphasis on the historical approach has given a fresh wind of renewal toward a more paradigmatic Islamic teachings.
3. Importance of Research Topics
The study of Hadith Fazlur Rahman has a very important meaning to the renewal of Islamic thought, especially its contribution in the field of methods and approaches. The historical approach is that he offers a positive contribution to the study of traditions that had been occupied by the study sanad, which menutrut he, though giving a rich biographical information, but can not be positive that the final argument.
Muslims today, according to Rahman, requires a methodological attempt to melt back the traditions that exist in the form of a living Sunnah (sunnah living) through historical study of it. The effort was necessary, to differentiate the content of the hadith normativity sides of the sides of historicity, so the idea came the idea of moral tradition which can be used as a basis of ethics in developing a new formula that adaptatif Islamic teachings against changing times.
Henceforth, not too much if what Fazlur Rahman to offer are principles that are not only useful for yurispridensi Islam, but also for the whole of Islamic thought.4. Past Research
The study of Hadith Fazlur Rahman is a response to a prolonged controversy about the Sunnah and Hadith in Pakistan, and the situation of Western scholarship. Below is a brief overview of Western scholarship situation associated with the concept of Sunnah and Hadith.
Ignaz Goldziher arguably the first Western scholar to conduct a critical study of hadith. In the work munomentalnya, Muhammadanische Studien (vol. 2, 1890), he argued that the phenomenon of Islamic tradition from the earliest times. However, because the content of tradition that continues to swell in the later period, and because dalamsetiap generation of Muslim hadith material running parallel to the doctrines of the flow of jurisprudence and theology that often collide with each other, then the judge Goldziher very difficult to find the original traditions from the Prophet [2].
Margoliouth in Early Development of Islam, argued that the Prophet Muhammad did not leave the Sunnah or Hadith, and that sunnnah practiced early Muslims did not constitute the Sunnah of the Prophet, but the habits of pre-Islamic Arabs that have been modified al-Qur ' an. Margoliuoth juka argues that in order to provide authority and normativity of these habits, the Muslims in the second century AH has developed kosep Sunnah and Hadith to create mechanisms to realize the concept. [3]
H. Lammens, in his book Islam: Beliefs and Institutions, shows the same view with Margoliouth and stated briefly that the practice of Sunnah must have preceded the formulation in the hadith. [4]
Joseph Schacht in his book The Origins of Muhammadan Jurisprudence, stated - as Margoliuth - that the concept of Sunnah Muslims are recent creations. According to the Sunnah reflects the traditional custom of the people who form the "living tradition" and "living tradition" that precedes the hadith (traditions of the Prophet), when tradition was first circulated - about ahead of the second Hijri century - he was not referred to the Prophet, but first to tabi'in, just at a later stage, referred to the Companions and the Prophet. [5]
In her study of the Sunnah and Hadith, Rahman did confirm the findings or theories of Western scholars about it, but he did not agree with their theory that the concept is the creation of the Muslim Sunnah later. For Rahman, the concept of Sunnah is "the authentic concept and operative since the beginning of Islam and remained so throughout the period". [6] And from where Rahman's unique position among Western thinkers who have first conducted a study of hadith. Rahman is not a priori the existence hasanah tradition in Islamic thinking, but also do not blindly accept the official theory about the traditions and raw materials which are embodied in the hadith Ulumul version of the hadith scholars. And most importantly in Rahman's study of hadith is, how it offers pandekatan and new methods in understanding and operating the Muslim intellectual tradition in contemporary repertoire.
5. Theory Framework and Approach
Broadly speaking, according to Fazlur Rahman, the Sunnah of the Prophet is more appropriate if seen as a concept aegis (a general umbrella concept) rather than that he has a special content that is absolutely specific. The reason is that theoretically can be inferred directly from the fact that the sunnah is a terms of behavior (behavioral terms), because in practice no two cases are exactly the same background situasionalnya moral, psychological and material, then the Sunnah should be can be interpreted and adapted. Sunnah is so firmly Rahman, an indication of the direction (pointer in the direction) of the series of regulations that have been determined with certainty (an exactly laid-out series of rulers). [7]
Based on that assumption, Rahman introduced his theory of situational interpretation of the hadith. He asserted that the needs of Muslims today are revalued on a variety of elements in the hadith and the reinterpretation of tradition perfectly in accordance with the conditions of moral-social that has changed in the present. This can only be done through a historical approach in the study of hadith, which returns the hadith to be "living sunnah," and to distinguish clearly the real values of the background contains situasionalnya. [8]
Situational interpretation, according to Rahman, will explain that some religious doctrine should be modified and reaffirmed, as the problem of determinism and free-will (intention-free) human being is reflected in the traditions. These traditions must be interpreted according to its historical perspective and functions according to the proper historical context. The same situational interpretation, according to Rahman, also be made to the legal traditions. These traditions, so should be viewed as a problem that must be revisited (a problem to be re-treated) and not seen as a ready-made laws which can be directly used (a ready-made law). [9]
Historical approach in the "interpretation of situational" style Fazlur Rahman suggested the existence of several strategic steps. First, understand the meaning of the text of the Prophet and then understand the background situasionalnya, namely the Prophet and the public regarding the situation in the period of the prophets in general (al-wurud asbab macro), including here also the causes of the emergence of Hadith (al-wurud asbab micro). In addition also understand the instructions of the Qur'an that are relevant. This is important, because Rahman's view that a reliable kreterium appraisers for the authenticity of the hadith is the meaning of two things, namely history and the Koran. From this step can be understood and differentiated values of real or legal target (ratio legislators) of specific legal provisions, and thus can be formulated the principle of the moral idea of the hadith.
The next step is to re-growth law, namely the idea of moral principles derived are applied and adapted in today's sociological background. This is what Rahman meant by "melting" hadith to be "living sunnah". Thus, the interpretation of situational Rahman combines a historical approach to the sociological approach.
Examples of methodological approach to historical operations in the study of Hadith Fazlur Rahman offered can be found in his account of usury in his book Islamic Methodology in History, as follows:
Al-Quran ... to explain the real reason behind the prohibition of usury by saying that usury can not be defined as a commercial transaction because it is a process by which capital multiplied improperly. Historical Hadith confirm this by informing us behwa usury, in fact, is the practice of pre-Islamic Arabs. But we have seen the moral firmness with which the legal opinion has incorporated a variety of activities within the definition of usury by formulating a general principle that "every loan that gives keutungan to the lender is riba". In the same vein said that usury is exclusively applicable to foodstuffs, gold, and silver, and shall not apply to other things. This explicitly implies that, for example, a number of cotton may be loaned with the agreement that six months later he had returned in greater numbers in harmony with the will of creditors. This sort of thing, of course, contrary to the general principle just quoted. Overall this development which would indicate that the rigidly formulated is a progressive interpretation of the moral prohibition against the Koran. Of course we can not accept the interpretation that the specific moral-legal in all circumstances and conditions. Further, the interest banks today are legally covered by the definition of trafficking is difficult to deny. Economists and monetary policies alone can determine whether an interest-free banks can function or not. If it works, thank goodness. But if not, then assert that the (system) commercial banking today - denagn a very controlled economy - included in the ban on the Qur'an and Sunnah did not show honesty to history and religion but shows humans the acute crisis of confidence and cynicism uncompromising. [10]
In the example above hadith interpretation, see Rahman looked legal traditions on usury as the formulation of the Muslims later, although he did not directly refer to these traditions. On the other hand, it appears that situational interpretation of the legal traditions - which of course is regarded by him as a creative interpretation of the early Muslims towards the Prophet's sunnah ideal - based on historical traditions and moral norms of the Koran, with careful attention to conditions kesejarahannya: "Only to understand the background that consists of the things that have been known for certain about the Prophet and the People of the initial (in addition to al-Qur'an), we can menafirkan legal traditions (technical) ". [11]
6. Scope and Research Key Terms
Fazlur Rahman's study of this scope is a tradition that began its study of the concepts of Sunnah in the early history of Islam until the formalization of tradition, and offers a historical approach in the study. Then the keywords used by Fazlur Rahman, among others: the living Sunna (sunna living), the moral idea (ratio legislators), and specific legal.
7. Contributions in Islamic Sciences
Hadith Fazlur Rahman's study provides some contribution to the development of Islamic thought, among other things: First, provide new knowledge about the methods of criticism of the tradition that had been dominated by the critical method manhaj sanad be most valid for assessing the authenticity of hadith. Second, provide an alternative way of methodological rigidity of Islamic thought, especially the Islamic legal thought during this mensandarkan ourselves on building a flavorful methodological scholars madhhab formalistic, scripturalistic and atomistic. Third, the whole edifice of thought Rahman, particularly associated with the thinking of the sources of Shari'ah, (al-Qur'an and Sunnah), is a significant contribution to reconstruct the methods istinbath making it more feasible to challenge the era.
8. Logic of Writing and Systematic
Fazlur Rahman started writing his Hadith studies in the work of a very monumental, Islamic Methodology in History, by describing briefly the intellectual anxiety about the real condition of Muslims is bound by the closed doors of ijtihad. Similar exposure more adequately author Rahman get in other books, for example, Islam and Modernity: Transformation of an Intellectual Tradition. Furthermore, Rahman describes the historical evolution of tradition from the early development in the Prophet's hadith, then comes the 'sunnah who live' until the time of tadwin (Rahman Language: formasilisasi hadith). As tradition has not been formalized in the second century AH, treasures of Islamic thought has developed dynamically by applying the main pillars of Islamic thought, namely the Qur'an, sunnah, ijtihad, and ijma ', however, Rahman once wrote, when Muslims entered formalization era tradition (there was a shift from the Sunnah to the hadith), which happens is that the closed meetings of intellectual exercise to actualize the Sunnah of the Prophet in a fair and proportionate.
In the end, Rahman offers a methodology in the study of hadith hadith to return back into the living Sunnah (sunnah living) through a historical approach that combined with the sociological approach. In this discussion, Rahman also show some examples of traditions that later he analysis based on the method and approach that he had offered earlier. From this it can be seen consistency Rahman thinking about the tradition, both in the realm of ontology, epistemology, and axiology.
BIBLIOGRAPHY
Fazlur Rahman, Islamic Methodology in History, Karachi: Central Institute of Islamic Research, 1965
____________, Islam, trans. Ahsin Muhammad, New York; Library, 1984
____________, Islam and Modernity: Transformation of an Intellectual Tradition, Chicago: The University of Chicago Press, 1982
Ignaz Golziher, Muslim Studies, trans. C.R. Barber and S.M. Stern, London: George Allen & Unwin, 1971
Josept Schacht, The Origins of Muhammadan Jurisprudence, London: Oxfort at The Clarendon Press, 1971, p. 2-58, 80-189
Taufik Adnan Amal, Islam and the Challenges of Modernity: On the Study of Law thought Fazlur Rahman, Jakarta: Mizan, 1994
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