<![CDATA[This article tries to explore Jamal's interpretation of ḥikmah in the Quran. Beside the discourse of ḥikmah still being polemic, Jamal’s decision to lay ḥikmah into fundamental place upon his broad thought is an obvious factor why they were chosen herein. One could catch the later through how Jamal in his interpretation had parallelized ḥikmah with Syafii’s particular word, qiyās. Jamal criticized Syafii’s interpretation in relation to ḥikmah which state that ḥikmah was not anything except sunnah. On another hand, he also put his construction of ḥikmah into what he called as new Islamic systematic knowledge, al-mandhumah al-jadidah li ma’rifat al-Islamiyyah. He regretted fiqh which had made many Moslems being oppressed either in thought or physic and subsequently proposed ḥikmah as the change of fiqh as the third source of new Islamic systematic knowledge. In time, there are two critical points concerning Jamal’s interpretation and the oppressed, those are Jamal’s status as a labor activist and Quranic revolution as the giant project. The article is, thus, plagued to analyze what actually Jamal desired through his interpretation regarding the new source, the Quranic revolution, and labor activist. The frame of critical discourse analysis of Van Dijk felt suitable to be employed herein.]]>
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