ABSTRACT
In referring to the topic of governance, the maqasidic method could be crystallized by having a holistic and comprehensive contemplation of the Qur’anic verses and the authentic Sunnah.1 They are to be understood to derive some concepts, principals and terms based on their accurate and proper understanding and their usage without neglecting the socio-historical factor during the Prophetic era. In dealing with the texts for the establishment of new principles of governance, the exploration of the Qur’anic episteme is to be used in extracting moral and ethical principles and values that correspond to the issue of governance.2 It is also worth looking into the texts from the consequentialistic ‘moral and value’ perspective, since the resulting hermeneutic of legal rulings is based not so much on specific rules spelled out by the text as it is on the ethical principles revealed as God’s purposes behind the text.3 Such an approach is indeed in line with the spirit of the revelation itself in which most of the verses and rulings understood from the verses (even those that relate directly to the total obedience to God), justified or reasoned by their moral aspect, which is the ramifications of the acts that can benefit the worldly life thus going along with reason. According to Abduh (1966), human reason must be used in line with the Qur’anic guidance, since throughout its text, the Qur’an asserts the importance of using human reason and knowledge as a way to know God and be a good Muslim.4 Abduh asserts the importance of using one’s practical sense when interpreting. He critiques the approach of using the classical understanding of al-Qur’an, which fails to have useful answers to many of the contemporary questions being asked by ordinary people and the intellectuals during his period who have been strongly influenced by the rational thinking of the ‘West’. It was his aspiration to see religion (Islam) to be involved in their life, instead of remaining an abstraction and existing only in the mosques’ sphere.5
