Abdullah Saeed's Construction of the Hierarchy of Values in the Qur’ān: A Philosophical Hermeneutic Perspective

Abstract

This study aims to elaborate Abdullah Saeed's hierarchy of values construction. The hierarchy of values is one of the most significant elements in Abdullah Saeed's contextual approach. This concept defines the basic requirements for contextual interpretation of the Qur’ān in a global-unrestricted and limited restricted context. In this way, interpreters can identify the level of urgency, complexity, and ambiguity of values in the verses of the Qur’ān. This study deploys a qualitative research method, with Abdullah Saeed's works as the main reference point, especially the one entitled as Interpreting the Qur’ān: Towards a Contemporary Approach and Reading the Qur’ān in the Twenty-First Century: A Contextualist Approach. Abdullah Saeed's hierarchy of values construction is then analyzed using philosophical hermeneutics by Hans-Georg Gadamer. The findings of this study, namely Abdullah Saeed's construction of a hierarchy of values cannot be separated from the Australian social and cultural context, which encouraged Saeed to understand Islam’s flexibly. Saeed formulates a value hierarchy into five categories, namely obligatory values, fundamental values, protective values, implementational values, and instructional values. Basically, the value hierarchy put forth is little more than a synthesis of various concepts initiated by early Muslim scholars such as Umar bin Khattab and medieval scholars such as al-Thufi, Ghazali, 'Izz al-Din bin 'Abd al-Salam, al- Shatibi, and Fazlur Rahman.

The Influence of Hermeneutics in Double Movement Theory (Critical Analysis of Fazlurrahman's Interpretation Methodology)

“…When speaking of the Qur'an as the foundation of law, Fazlur Rahman stated that the laws in the Qur'an were adapted to the moral and social situation of the Arabs of that time. He stated, "The Qur'an is the divine response of the Qur'anic times, through the thought of the Prophet, to the moral and social situation of the Arab prophet, especially the commercial problems of Meccan society at that time" [37].…”

“…[38] This double movement theory is widely followed by Muslim scholars, one of whom is Abdullah Saeed. [37] The ideal-moral term Fazlur Rahman was also developed by several Muslim academics with more terms, namely maqashid alsyariah and mashlahah. This is evidenced by the emergence of "qawaid al-ushul" such as Al-'Ibrah bi al-maqâshid lâ bi al-alfâzh (The standard of law is the purpose of the Shari'a, not its expression in the text), Jawâz naskh nushûsh bi al-mashlahah (May remove nash with maslahat), Tanqîh nushûsh bi 'aql al-mujtama' (May correct the text with public reason).…”

Good Character, Good Deeds and Good Speech for Developing Multicultural Islamic Education: An Islamic Concept

“…Animals are created in many shapes, colors, and shapes. Flowers are created with various citizens and shapes [26] [27]. Fruits are created with various colors and flavors, These things show that plurality is a reality of nature, the creation of God.…”