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Journal articles on the topic 'Islamic hermeneutics'
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1
Laabdi, Mourad. "The Formation of Islamic Hermeneutics." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 146–48. http://dx.doi.org/10.35632/ajis.v31i4.1081.
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David Vishanoff’s The Formation of Islamic Hermeneutics is a significantcontribution to the study of Islamic legal theory and legal hermeneutics. Vishanoff’smain objective is to examine how Sunni legal hermeneutics becamea systematic and institutional discipline. For this purpose, he strives to restorethe reception and development of al-Shafi‘i’s (d. 820) legal hermeneutics during the pre-classical period (ninth to eleventh centuries). He presents the imamas the first scholar to have codified an Islamic legal theory and reads him inlight of four hermeneutical models: the Zahiri, Mu‘tazili, Ash‘ari and, whathe calls, a law-oriented model. The book is organized into seven chapters, fiveof which are devoted to al-Shafi‘i’s hermeneutics and the four responses to it.Chapter 1 and 7, respectively, serve as analytic introduction and conclusion.The most authoritative source investigated by the author, and to whichChapter 2 is devoted, is al-Shafi‘i’s Al-Risālah fī Uṣūl al-Fiqh. Central to thistext is al-Shafi‘i’s argument that a system of law can and should be inferredfrom revelation: the Qur’an and Sunnah. The Risālah, Vishanoff confirms, isthe first work to have raised a consequential hermeneutical question in the Islamiclegal theory: How does one reconcile revealed texts with legal rules?Al-Shafi‘i’s solution, one that places the Qur’an’s equivocalness or linguisticambiguity at the centre of its argument, was one of the most debated legalthemes at the time; a deliberation that has largely contributed to the formationof classical uṣūl al-fiqh ...
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Syafieh, Syafieh. "PERKEMBANGAN TAFSIR FALSAFI DALAM RANAH PEMIKIRAN ISLAM." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 2 (March 19, 2018): 140. http://dx.doi.org/10.32505/tibyan.v2i2.385.
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This article will explain about the development of philosophical interpretation from classical to modern era. The emergence of the medieval philosophical interpretation has provided a new insight into the development of interpretation. The existence of this style of philosophical interpretation is also the "gateway" of the advancement of thought in Islam. In the modern century came a new method of interpretation with a philosophical approach that is hermeneutic discourse. In the study, hermeneutical methods contain hermeneutical circles that should not be excluded one of them, namely text (text), author or author (outhor), and reader (reader) with text, context and contextualization. However, the discourse of hermeneutics has contributed greatly to the development of interpretive thought in the Islamic world. When hermeneutics is practiced in Islam. Hermeneutic interpretation not only understands the meaning of the Qur'anic text as God's word or context, but also on how the interpretation of the Qur'an as the spirit of the Muslim community to change its society for the better and the best.
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Anshori, Muhammad. "GENEOLOGI HERMENEUTIKA HUKUM ISLAM (Fikih Kontekstual ‘Umar bin Al-Khaṭṭāb)." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 5, no. 1 (June 30, 2020): 52–83. http://dx.doi.org/10.32923/asy.v5i1.1363.
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This paper analyzes the thought or contextual interpretation of ‘Umar Ibn al-Khaṭṭāb which is closely related to hermeneutics. In the Islamic thought tradition, hermeneutics as a method of interpreting the holy book has been done in the early Islamic era. If we look at back ward, the Prophet Muhammad himself had done it. However, because the term hermeneutics that has developed in the Western world, so it feel foreign to the Islamic world. One of the classical Islamic thinkers who wasprogressive thoughts and transcend his time in undesrtanding or interpreting the Qur’an was ‘Umar. This is the geneology of contextual interpretation developed by modern-cotemporary thinkers. In the periodezation of Islamic history, the thoght of ‘Umar can be categorized as classical hermeneutic, because it happened in the early of Islamic period. The thought of ‘Umar was very contextual and progressive. Therefore, it is not suprising to say that he was one of the early hermeneut of The Muslim.
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Muliono R, Slamet. "Hermeneutika Al-Qur’an: Antara Pemaknaan Tekstual dan Kontekstual." Ulumuna 14, no. 1 (November 4, 2017): 101–20. http://dx.doi.org/10.20414/ujis.v14i1.229.
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This article aims to describe the basic philosophy of the hermeneutics view about how to interpret al-Qur’an using the modern science. In the modern life, we find many problem which has not happened in the past. Tafsir method is supposed not to be able to solve the social problems which should be looked for an immediate solution while the social problems are so much. Hermeneutics supposed that by using hermeneutics, we can interpret al-Qur’an according to the modern challenges which could not be invented in the early of Islam. Hermeneutics method has been acknowledged as a new vision about Islam. But hermeneutic view, if we are not careful, could destroy the basic values of Islam which has participated for the Islamic civilization. The negative effects of hermeneutic method are, deconstructing writings of the ‘ulama, infiltration of West values, absolute value of Islamic will be lost, and making al-Qur’an as human product.
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Tangahu, Deybi Agustin. "HERMENEUTIKA DALAM STUDI ALQURAN." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, no. 2 (February 5, 2018): 257–86. http://dx.doi.org/10.24239/rsy.v13i2.267.
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Hermeneutics as a method of interpretation is still a controversial debate among Muslim intellectuals, especially its application in the study of the Qur'an. A method that is a contribution of Western scholars is considered by some circles of thinkers can be an alternative and guarantee in understanding and reveal the intent behind the text of a verse. However, according to Hamid Fahmy Zarkasyi one of the leaders of ISTAC, hermeneutics is a threat to Islamic thought and civilization , even as a conspiratorial agent of the West over Islam. He saw three things that influence hermeneutics as an interpretative theory namely, first, from Greek mythology to Jewish and Christian theology. Second, from a problematic Christian theology to the rationalization and philosophy movement. Third, from philosophical hermeneutics to hermeneutic philosophy. Based on these three things, according to Hamid Fahmy, hermeneutics is full of values ​​and "Incompatible" with the worldview of Islam, so the need to see hermeneutics in the context of life view. In this research, the writer will conduct a more critical and "objective" study, see the plus-minus of Hamid Fahmy Zarkasyi's view of the hermeneutic concept he assumed as a product of life view. Some of the questions on which this hermeneutics concept is based on Hamid Fahmy Zarkasyi's concept of hermeneutics and its implications in the study of the Qur'an? What influenced Hamid Fahmy Zarkasyi's thinking, thus viewing hermeneutics as a concept that contradicts the Islamic worldview?
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Sempo, Muhammad Widus, and Noor Azma Mohamad Khassim. "Eksplorasi Epistemologi Hermeneutika Vs Tafsir : Kajian Perbandingan." Ulum Islamiyyah 20 (March 31, 2017): 85–94. http://dx.doi.org/10.33102/uij.vol20no0.42.
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It is an arbitrary statement when hermeneutics are viewed as compatible with Quran interpretations (tafsir). Worse yet, when it is assumed that hermeneutics has solid roots, seeping into Islamic thought without any comparative study between the two terminologies. Thus, starting from a very serious hermeneutical hegemony with great interest as advocated by some contemporary Muslim thinkers, the author explores the theme above to find a meeting point and intersection between the two terms, therefore the ambiguity itself could be avoided.
ABSTRAK
Suatu pernyataan sembarangan apabila disinonimkan hermeneutika dengan tafsir. Lebih parah lagi, apabila dianggapkan bahwa Hermeneutika punya akar, yang selanjutnya menyerap masuk ke dalam pemikiran keislaman tanpa adanya penerangan secara perbandingan sejak awal. Oleh itu, bermula dari hegemoni hermeneutika yang amat serius dengan minat yang mendalam yang diperjuangkan oleh sebahagian tokoh pemikir Islam kontemporari, maka penulis mengetengahkan tema di atas untuk mencari titik pertemuan dan persinggungan di antara kedua terminologi tersebut sehingga dengan sendirinya kesamaran dapat dielakkan.
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Hariyanto, Hariyanto. "HERMENEUTIKA SEBAGAI PENDEKATAN DALAM KAJIAN ISLAM." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 11, no. 2 (December 5, 2017): 399–410. http://dx.doi.org/10.35316/lisanalhal.v11i2.187.
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The Qur'an as kalamullah descended to the Prophet Muhammad through the angel Gabriel as a miracle. The Qur'an is used as a guide for life for humans. To find the guidelines contained in it, the Qur'an is not only used as a readable scripture, but we must also understand the content of its meaning. The understanding of the content of Al-Qur'an content has been done by some great scholars. This understanding is done through several approaches, among others, with a hermeneutic approach. The presence of hermeneutics can’t be separated from the growth and advancement of thinking about language in the discourse of philosophy and other scholarship. Hermeneutics as a method of reading the text has been widely recognized in various fields of traditional Islamic scholarship, especially in the tradition of Fiqh and Tafsir al-Qur'an. Meanwhile, modern hermeneutics Islamic of ideology can basically be called a big leap in the formulating the methodology of Islamic ideoogy in general and the method of interpretation of the Qur'an in particular.
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Zayyadi, Ahmad. "PENDEKATAN HERMENEUTIKA AL-QUR’AN KONTEMPORER NASHR HAMID ABU ZAID." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (May 26, 2018): 1–22. http://dx.doi.org/10.24090/maghza.v2i1.1563.
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The controversial thoughts of Nasr Hamid Abu Zayd provide enough variation and inspiration for the development of religious thought, especially regarding the hermeneutical theory applied in the gender discourse and women discussed in this article. In general, his hermeneutical theory of Abu Zayd is more critical of the study of the Qur'an as a "productive hermeneutics" reading in the words of hans George Gadamer, and al-qira'ah al-muntijah according to Nasr Hamid Abu Zayd. This reading model is a new way of reading the Qur'an productively. the author uses hermeneutics through the primary texts in Islamic law especially the Qur'an and sunnah. this humanist-critical- earning reading method has in part inspired some Muslim scholars to interpret the Qur'an, such as Fazlur Rahman, Mohammed Arkoun, Hassan Hanafi, and Farid Essack. Nevertheless, Abu Zayd deepens his humanistic hermeneutics by providing an interpretation that can reveal the side of justice in a text mainly related to discriminatory texts against women, justice, democracy, and human rights. Abu Zayd's hermeneutical theory was then applied to gender and women's issues through the interpretive theories of al-Qur'an and Sunna texts as a contribution to contemporary Islamic legal thought.
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Belhaj, Abdessamad. "Al-Ris?la (attributed to al-Š?fi??) and the Question of Vagueness in Islamic Legal Hermeneutics." Comparative Islamic Studies 11, no. 1 (September 6, 2017): 95–107. http://dx.doi.org/10.1558/cis.20372.
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This article investigates the problem of legal vagueness in Islamic legal hermeneutics. In particular, it examines al-Ris?la’s (attributed to al-Š?fi??) approach to use language as an argument for the clarity of legal discourse. It argues that ambiguity, although recognized as a legal hermeneutic problem, was not tolerated within Islamic legal discourse. It also makes the case that al-Ris?la’s stance develops early reverse pragmatics or pragmatics-for-apologetics in Islamic legal theory.
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Mårtensson, Ulrika. "“Islamic Order”: Semeiotics and Pragmatism in the Muslim Brotherhood?" Tidsskrift for Islamforskning 9, no. 1 (February 5, 2017): 35. http://dx.doi.org/10.7146/tifo.v9i1.25344.
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The article argues that Ḥassan al-Bannā (d. 1949) developed a pragmatist hermeneutics, in the twofold sense that religious experience provides the framework for defining and interpreting political concepts; and that a concept acquires meaning through the action that an interpreter infers from it. The hermeneutic is analysed here also with reference to al-Bannā’s concepts ʿaqīda (creed), niẓām islāmī (Islamic order), daʿwa (invitation), and minhāğ (methodology), and by considering the Muslim Brotherhood’s political development in the period 1990–2013.
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Rohmansyah, Rohmansyah. "Hadith Hermeneutic of Ali Mustafa Yaqub." KALAM 11, no. 1 (June 30, 2017): 187. http://dx.doi.org/10.24042/klm.v11i1.1053.
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Hermeneutic hadith is disputed by academics; some refuse, others develop the theory (as long as it does not conflict with the source of Islamic teachings when the theory is used in the text of the hadith). The hermeneutics of hadith are from the West used in the Bible. The research method used is the library research with hermeneutical interpretation approach and produce several things, such as: First, in terminology, hadith according to Ali Mustafa Yaqub is a source of Islamic teachings both derived from the words, deeds and the characteristics of the Prophet Muhammad. The characteristics of the Prophet Muhammad are part of the sunnah. Secondly, in understanding the text of the traditions of the Prophet Muhammad is not only taken from the literary meaning, but must look for other meanings so that the text of hadith can be fully understood. Comprehensive understanding of hadith can be done by looking at the background of the emergence of Hadith (asbâb al-Wurûd), local and temporal (zamāni wa makâni), sentence causality ('illat al-kalam) and socio-cultural (taqâlid). Hermeneutic Gadamer states that the application of the hadith understanding can be understood as part of the hermeneutical process of hadith, although Ali Mustafa Yaqub does not explicitly explain the hermeneutic theory used in the understanding of a hadith text.
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Swazo, Norman K. "Islamic Intellectualism." American Journal of Islamic Social Sciences 28, no. 4 (October 1, 2011): 1–30. http://dx.doi.org/10.35632/ajiss.v28i4.330.
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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method
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Swazo, Norman K. "Islamic Intellectualism." American Journal of Islam and Society 28, no. 4 (October 1, 2011): 1–30. http://dx.doi.org/10.35632/ajis.v28i4.330.
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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method
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Mol, Arnold Yasin. "Islamic Human Rights Discourse and Hermeneutics of Continuity." Journal of Islamic Ethics 3, no. 1-2 (December 27, 2019): 180–206. http://dx.doi.org/10.1163/24685542-12340031.
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Abstract After World War II the United Nations developed new international law constructs in cooperation with the majority of the world’s nations, which were mainly based on a Western hermeneutic of rights. This international humanistic project provided new anthropological constructs which were seen as compatible or non-compatible, by Muslims or non-Muslims, with Islam. When analyzing these discussions on Islam and human rights discourse into a typology they can provide insights where compatibility and non-compatibility lies, and where possible reinterpretation is needed. Within the typology, two forms of discourses can be discerned: Islamic human rights discourse as the internal Muslim discourse on human rights and the external ‘Islam and human rights’ discourse which emerged together with the modern human rights regimes. By analyzing the different elements of what constitutes Islam and human rights discourse we can derive new understandings and strategies in how to engage a modern Islamic human rights discourse and constitute an Islamic science of human rights (ʿilm al-ḥuqūq) which provides a hermeneutics of continuity between Islam and modern human rights and overcomes both apologetics and othering.
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Mårtensson, Ulrika. "Through the Lens of Modern Hermeneutics: Authorial Intention in al-Ṭabarī's and al-Ghazālī's Interpretations of Q. 24:35." Journal of Qur'anic Studies 11, no. 2 (October 2009): 20–48. http://dx.doi.org/10.3366/jqs.2009.0003.
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The article explores the meaning of Q. 24∶35 (the ‘Light Verse’) through the interpretations of al-Ṭabarī and al-Ghazālī, and with reference to their respective hermeneutics and interpretive methods, which are compared to modern hermeneutical debate. The central argument is that the methodologies of al-Ṭabarī and al-Ghazālī are in line with the modern hermeneutical position that a text's meaning is what its author intended to communicate (E.D. Hirsch, Jr), as opposed to what its interpreter makes of it (H-G. Gadamer). A medieval Islamic equivalent to Gadamer's hermeneutics can be found in Ismāʿīlī exegesis, which is methodologically opposed to that of al-Ṭabarī and, also, al-Ghazālī. It is suggested that Q. 24∶35 itself is a statement of the hermeneutics of ‘authorial intention’, which implies that the Qur'an's meaning is what God intended to communicate, and the meaning of the term taʾwīl is reassessed in terms of its meaning, literally, ‘to retrieve God's intended meaning from interpretation’. On a secondary level, by exploring the hermeneutics of these two scholars and comparing this with modern hermeneutics, the study offers a critique of a recent reading of Ashʿarī theory of language and interpretation, and its political implications.
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al-Shafīe, Hassan. "The Qur'an, Faith and the Impact of the Feminist Interpretative Movement on the Arabic Text and its Legacy." Journal of Qur'anic Studies 6, no. 2 (October 2004): 170–83. http://dx.doi.org/10.3366/jqs.2004.6.2.170.
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The present study discusses the cultural and intellectual movement, now on the point of prevalence in the contemporary Islamic world, which adopts the Western ‘hermeneutical method’ and applies it to the Qur'an in particular, and Islamic religious texts in general. The author shows this movement's complete disregard for the established principles of tafsīr, the traditional Arab-Islamic rules of Qur'anic interpretation and the related Prophetic aḥādīth as preserved in the authenticated Sunna. The author argues that the ‘hermeneutical method’ starts from the preconceived notion that the Islamic heritage is male-centred and biased against women, both theoretically and practically, and, on this basis, proposes that the time has come for an intellectual break with this premise and the re-interpretation of the Qur'an and faith in the light of Western Christian hermeneutics. This paper proposes that this method fails to take historical events and the civilisational Islamic experience into account.
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Duderija. "Toward a Scriptural Hermeneutics of Islamic Feminism." Journal of Feminist Studies in Religion 31, no. 2 (2015): 45. http://dx.doi.org/10.2979/jfemistudreli.31.2.45.
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Rosyida, Hanik. "Kritik Interpretasi Otoritatif: Studi Hermeneutika Khaled M. Abou El-Fadl." Syariati : Jurnal Studi Al-Qur'an dan Hukum 7, no. 1 (July 12, 2021): 15–32. http://dx.doi.org/10.32699/syariati.v7i1.1729.
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Interpretation on the Qur’an has faced stagnation for using textual paradigm in exploring the meaning of the Qur’an. Since then, the developing social problems can’t find the solutions from the Qur’an, even those are forced to apply the meaning of the Qur’an interpreted in classical context. In contemporary era, there is shifting paradigm in interpretation, which is not merely focused on textual meaning, but has started to seek for textual meaning of the Qur’an by using hermeneutics. However, a number of theories on hermeneutics show their subjectivism in relation with the ideas developed by contemporary Muslim scholars. This comes from their distinguished social and intellectual conditions, especially their concern in looking at their surrounding condition. Most of scholars in hermeneutics offered new theories focused on method of interpretation. Here, Khaled M. Abou El Fadl, an exponent on hermeneutics, offered his hermeneutical thought in criticizing the concept of authority in interpreting the Qur’an. This study aims to explain the ideas of Khaled M. Abou El Fadl in Hermeneutics and Islamic Law, his social and intellectual context as the background of his idea.
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Hirschkind, Charles. "Heresy or Hermeneutics." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 463–77. http://dx.doi.org/10.35632/ajis.v12i4.2366.
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Islam/IslamismThe debate I shall discuss here arose following Cairo University'sdecision to refuse tenure to a professor of Arabic language and literature,Nasr Hamid Abu Zayd, in light of an unfavorable report by the tenurecommittee entrusted to review his scholarly work. Supporters of Abu Zaydquickly brought the case to national attention via the Egyptian press, therebyprecipitating a storm of often shrill writing from all sides of the politicalspectrum, in both the journalistic and academic media. Subsequently,as an Islamist lawyer tried to have Abu Zayd forcibly divorced from hiswife on the grounds that his writings revealed him to be an apostate, theforeign media also picked up the story and transformed the case into aninternational event.In what follows, I will focus on one comer of this debate concerningcontrastive notions of reason and history, issues which, I wish to argue, areimplicated deeply in the forms of political contestation and mobilizationoccurring in Islamic countries today. Such topics seldom appear in discussionsthat take Islamic movements or Islamic revival as their object, anomission perhaps attributable to the conceptual frames informing these discussions.As we may note, the idea of a social movement presupposes aself-constituting subject, independent from both state and tradition: a uni-linear progressive teleology; and a pragmatics of proximate goals, namely,the spatiotemporal plane of universal reason and progressive history, thetemtory of modem humanity. Such an actor must fulfill the Kantiandemand that reason be exercised autonomously and embodied in a sovereignsubject. In contrast, one may argue that the protagonist of a traditionof inquiry founded on a divine text is necessarily a collective subject, onethat seeks to preserve and enhance its own exemplary past. As such, Islamnever satisfies these modem demands and thus must always remain somewhatoutside the movement of history as a lesser form of reasoning. Indeed,the assumption of a fundamental opposition between reason and religion,an assumption that is central to the historical development of both modemconcepts during the sixteenth and seventeenth centuries, has meant thatinvestigations into the rationalities of religious traditions have rarely beenviewed as essential to the description or explanation of those religions.’Consequently, to pose a question in regard to Islam generally means thatone must either be asking about politics (the not-really-Islam of“Islamism,” or “political Islam”) or about belief, symbols, ritual, and so on,but not about styles of reasoning.We find, for example, that within political economy discussions ofoppositional movements in the Middle East, Islam is viewed generally aslittle more than the culturally preferred idiom through which opposition,be it class or otherwise, may be expressed.* Unquestionably, the best ofthese studies have told us much about the kinds of material conditions andthe specific intersections of capital and power that have enabled, orundermined, arguments, movements, forms of practice, including, amongothers, Islamic ones.’ Founded upon the same set of Enlightenmentassumptions mentioned above, these writings have provided conflictingaccounts of the kinds of modem forces transforming the contemporarypolitical structures of the Middle East but are ill-equipped when it comesto analyzing those dimensions of social and political life rooted in nonwesterntraditions ...
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Amin, Ahmad Syaifuddin, and Maisyatusy Syarifah Syarifah. "LIBERAL ISLAM AND ITS INFLUENCES ON THE DEVELOPMENT OF QURANIC EXEGESIS IN INDONESIA AND MALAYSIA." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 137. http://dx.doi.org/10.14421/qh.2021.2201-07.
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Liberal Islamic movements in Indonesia and Malaysia are still active in voicing their thoughts although they have been strongly rejected by some local religious authorities. Even though it is no longer as massive as it used to be, its influence in the development of interpretations of the Qur'an is still very pronounced today. This study examines the influence of Liberal Islamic thought on the development of Quranic exegesis in Indonesia and Malaysia and focuses on Jaringan Islam Liberal (JIL) and Sisters in Islam (SIS), which are the most influential Liberal Islamic movements in Southeast Asia, especially in Indonesia and Malaysia. The data were collected from literature references with textual analysis as the main method. The results of this study indicate that the influence of JIL in the development of Quranic exegesis in Indonesia: first, the influence on the authority of interpretation by urging the Al-Quran. Second, the influence on the methodology of interpretation. Although JIL was not the initiator, JIL has a significant influence in bringing the flow of contextual methodology, maqāṣid approaches, hermeneutics, and other contemporary methods to Indonesia. Third, the influence on the popularization of new interpretive issues, such as human rights and gender. Meanwhile, SIS does not have a significant influence on the interpretation of the Quran in Malaysia like JIL, because: first, the hermeneutic approach used by SIS in the interpretation of the Quran is Amina Wadud's hermeneutics, so she is more famous than SIS itself. Second, the liberal Islamic movement in Malaysia is strongly opposed by the Malaysian kingdom.Keywords: JIL, SIS, Quranic exegesis, Contextual, Hermeneutic
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Mukhetdinov, D. V. "Feminist Hermeneutics in Islam: its History and Major Ideas." Minbar. Islamic Studies 12, no. 2 (July 8, 2019): 511–26. http://dx.doi.org/10.31162/2618-9569-2019-12-2-511-526.
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The article deals with the history of development and basic ideas of Islamic feminist hermeneutics. In order to understand tendencies of development of the modern Islamic thought, it is important as well to study feminist ideas in their complexity. The author argues that feminist hermeneutics in Islam represents a set of approaches towards the interpretation of the Holy Qur’an, the Hadith and secondary sources of Islamic spiritual tradition. In the typological perspective, it is close to the so-called “Standpoint feminism”. The author singles out seven basic features to Islamic feminist hermeneutics, which are the religious frame of mind, following the principles of Islamic ethics, the use of so-called “contextual ijtihad”, accepting the egalitarist values, the critical approach to tradition, the critical approach towards the Hadith, use of the new methodology, which has its roots in the heritage of Neomodernist school of thought.
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Safrodin, Safrodin. "Integrasi Tafsir dan Hermeneutika Dalam Memahami Teks al-Qur’an." HERMENEUTIK 15, no. 1 (June 21, 2021): 91. http://dx.doi.org/10.21043/hermeneutik.v15i1.7885.
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This study seeks to explain the integration of interpretations (<em>tafsīr</em>) and hermeneutics in understanding the Qur'an, even though the possibility of the integration is still being debated among Muslims. Some Islamic scholars reject it absolutely, some of them accept it absolutely and others accept it with certain limits (<em>muqayyad</em>). The author sees that the hermeneutic perspective should not be avoided in the study of interpretation of the Qur'an, so that the study of interpretation becomes more philosophical, even though both have slightly different characteristics. The science of interpretation (<em>‘ilm tafsīr</em>) grows and develops in the treasures of Islamic thought which is very closely related to tradition, while the hermeneutics develops in a philosophical tradition that highly values freedom of thought more broadly. However, hermeneutics is very likely to be used as one of the approaches or tools in the science of interpretation, especially in understanding the verses of the Qur'an which are in the domain of <em>ta'aqqulī</em> or <em>ghair ta'abbudī</em> and <em>ghair ta'aqqudī</em> like the mu'amalah region whose reach is very wide.
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Khasanah, Karimatul. "REVISITING GENDER TOUGHT IN ISLAMIC STUDIES." Teosofia 6, no. 1 (June 15, 2017): 43. http://dx.doi.org/10.21580/tos.v6i1.1701.
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<span>Women issue viewed from religions perspective will be always interesting to study. It is because religion often does "not bridging" the role of women as creatures who share a humanitarian and divine mission, like men, instead it makes the position of women subordinated and marginalized. responding to the discourse on gender, this paper tries to find the root of the problem out by making modern thinkers as a foothold, namely AminaWadud and KhaledAbou El-Fadl. AminaWadud introduces tauhidi hermeneutics which can be used as a paradigm and methodology. Meanwhile El-Fadl introduces a dialogical hermeneutics to bridge the imbalance of subjectivity elements that often occur in gender interpretation.</span>
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Kamal, Muhamad Ali Mustofa. "Konsep Tafsir, Ta`wil dan Hermeneutika: Pradigma Baru Menggeli Aspek Ahkam dalam Penafsiran Al-Qur`an." Syariati : Jurnal Studi Al-Qur'an dan Hukum 1, no. 01 (May 1, 2015): 1–18. http://dx.doi.org/10.32699/syariati.v1i01.1099.
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The concept of interpretation (tafsir), exegesis (ta`wil) and hermeneutics as part of the art of understanding texts in the studi of the Qur`an gave birth to a new paradigm in undertsanding the Quur`anic text. Tafsir and ta`wil departure from Islamic tradition, while hermeneutic depart from the Wastern traditional. The development theory of inteerpretation and exegesis is essentially in order to development of hermeneutics as the theory of text interpretation is generally used as a tool to understand the text of holy Qur'an. This is no defferen from the interpretation (tafsir) and exegesis (ta`wil), it just that this hermeneutic is actually a development of the exegesis theory, as part of a philosophical theory, the theory of thinking to build a preu-understanding. The combination of the concept of interpreting and understanding the Qur`an wich `salihun li kulli zaman wa makan`.
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El-Desouky, Ayman A. "Between Hermeneutic Provenance and Textuality: The Qur'an and the Question of Method in Approaches to World Literature." Journal of Qur'anic Studies 16, no. 3 (October 2014): 11–38. http://dx.doi.org/10.3366/jqs.2014.0164.
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In literary approaches to the Qur'an, Qur'anic voice is relegated to the unknowability of its divine ‘provenance’, its issuing source of voice, which is implicitly taken to be outside of the text. The fundamental hermeneutic task, which is that of investigating how a text produces meaning, is principally a theological task, but it is assumed in most literary approaches to the Qur'an to be other than the literary critical task. And yet it is this latter task that is seen to reveal the religious meaning of the text. The Qur'an's textuality and unique naẓm may be differently conceived, not as that which is necessarily (and it is the comparative approaches that tend to produce such necessities) the result of the structures of language in the rhetorical and canonical sense, but as the texture of a voice that deploys singular and discontinuous modes of speech beyond the philological assumptions of textuality and the comparative literary assumptions of narrative. What vision of ‘literature’ is then projected? The theoretical move from the assumptions of textuality to the hermeneutical possibilities of voice reposits the classical Islamic approaches that viewed the Qur'an as both the eternal and temporal word of God through the projection of a fundamentally Islamic hermeneutics of proclamation. The exploration of such a hermeneutics of naẓm, it is argued here, should lead to a reconsideration of questions of the literary. As such, the Qur'an can offer a radical modality for addressing the question of crossings in the recent debates on approaches to World Literature.
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Fanani, Ahwan. "Uşûl al-Fiqh versus Hermeneutika tentang Pengembangan Pemikiran Hukum Islam Kontemporer." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 2014): 194. http://dx.doi.org/10.15642/islamica.2010.4.2.194-209.
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<p>The philosophy of Islamic Law (uşûl al-fiqh) has been known as occupying the central position</p>in the whole structure of Islamic jurisprudence. Its method and logic of legal extrapolation has dominated not only the legal sphere of the jurists but also influenced the philosophers and the scholastics in their method and way of thinking. Uşûl al-fiqh is mainly deductive in its approach and is concerned with the analysis of linguistics. Now with the developments of new methods in legal and linguistic studies, many scholars have attempted to introduce new way of interpreting Islamic law by bringing up hermeneutics as the main tool. Hermeneutics is about interpreting text by taking into consideration the cultural and personal backgrounds of the author. It also teaches that in reading a text, a reader must be neutral in that he should not have in mind an a priori knowledge and assumption about the subject. This paper is concerned with exploring the dynamics of both uşûl al-fiqh and hermeneutics in the context of developing the Islamic Law in contemporary life.
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Silverstein, Brian. "Islamist Critique in Modern Turkey: Hermeneutics, Tradition, Genealogy." Comparative Studies in Society and History 47, no. 1 (January 2005): 134–60. http://dx.doi.org/10.1017/s001041750500006x.
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What is the status of Islamic traditions of discourse and practice in Turkey as it is ever more self-consciously heir to the Islamic heritage of the Ottoman Empire, and yet has seen such dramatic social, economic, and political transformation during the last two centuries? In recent years a considerable and ever-increasing proportion of scholarly and popular effort has been directed on the part of self-identifying Islamist (İslâmcı) writers in Turkey toward addressing these issues by way of genealogies of contemporary social forms and practices—critical histories of the present. Simultaneously, methodological debates about the nature of sources and interpretation have begun to appear with increasing regularity in monographs, journals, and even dailies. These two concerns with the status of the present and correct method are not solely the concern of Islamist writers in Turkey; indeed, they are arguably the prevailing mode of history and social science writing in Turkey today. As we shall see, informing both of these currents is an interrogation of the grounds from which authoritative, normative discourses on Islamic practice can be elaborated in the wake of empire and sovereign reform on the near-margin of industrial capitalism. At stake are not only discourses, or ‘representations’ of Islamic tradition. Like other traditions, central to Islam is the discursive elaboration of normative judgments about correct practice; indeed, these discursive elaborations are important Islamic practices. The critical work currently flourishing in Turkey is thus conceived by its practitioners as an important form of contribution to the elaboration of Islamic traditions and entails important diagnoses of the status of enabling conditions for Islamic practice in the contemporary world. This article argues that attending to these interrogations indicates how the study of changes in Islamic discourse and practice in Turkey has profound implications for the issues of power and agency in modernity and Islam more broadly. Particularly in the context of Turkey's intensified juridical, economic, and political restructuring in dialogue with the European Community, an understanding of these currents in the Islamic discursive culture of Turkey offers insight into the oft-commented but poorly understood structure of the relationship between Turkey, Europe, and modernity.
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Asy’ari, Bashri. "Kritik ‘Alî Harb terhadap Pembacaan Teks." MUTAWATIR 2, no. 2 (September 9, 2015): 163. http://dx.doi.org/10.15642/mutawatir.2012.2.2.163-178.
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‘Alî Harb, one of the contemporary Muslim thinkers, whit a philosophy background, also crushed the renewal through hermeneutic methods and gather it with the French treasury to discover Islam groundede which appropriate with the development period and history. This paper attempts to peer into the mind of hermeneutics of ‘Alî Harb and its implications for the world of Islamic thought. And it is found a result that ‘Alî Harb understand the text as a symbol and each symbol can not be abstracted the reality completely. He tried to photograph the forgotten side of the developing ideas. Therefore howefer what he did is a valuable contribution in the treasures of Islamic thought.
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Abdulrazaq, Kilani. "Martyrs or terrorists: Suicide bombing in Islamic hermeneutics." International Journal of Sociology and Anthropology 7, no. 4 (April 30, 2015): 99–106. http://dx.doi.org/10.5897/ijsa2013.0522.
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Mochamad Su’eb. "Philosophical Approaches In Islamic Studies." EDUTEC : Journal of Education And Technology 1, no. 2 (March 30, 2018): 100–105. http://dx.doi.org/10.29062/edu.v1i2.9.
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The aim for this article is to know about A philosophical approach and about a contemporary philosophy approach in Islamic studies. This study used literature review. The results showed that there are three types of modern philosophical approaches used in Islamic studies, namely: hermeneutics, philosophical approach, and Falsafi Tafsir approach.
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Dahlan, Moh. "The Hermeneutics Of Authentic Jurisprudence Of Gus Dur In Indonesia." Al-Risalah 17, no. 01 (January 17, 2018): 11. http://dx.doi.org/10.30631/al-risalah.v17i01.18.
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This study aims to examine the existence of the hermeneutic thinking of ijtihad and authentic jurisprudence of Gus Dur in Indonesia. By using Martin Heidegger's hermeneutics, this study produces two conclusions: First, the authentic hermeneutic paradigm of ijtihad Gus Dur seeks to establish a dialectic between the discourse of the past text and the interpreter's current discourse so that the law of fiqih can produce the ultimate benefit of the people. Secondly, the authentic jurisprudence of Gus Dur has given the discourse of new fiqh relevant to the current development of polygamy law, marriage, zakat and the Islamic education system grounded in accordance with Indonesian culture, not Arab culture, so that he wants the earthing of legal discourse of jurisprudence instead of Arabization .
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MUHSIN, MASRUKHIN. "PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN." ALQALAM 27, no. 1 (April 30, 2010): 79. http://dx.doi.org/10.32678/alqalam.v27i1.580.
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The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy.
Keywords: Hermeneutics, Tafsir, al qur'an
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Kurahman, Taufik. "HERMENEUTIKA NASHR HAMID ABU ZAYD: Analisis Hadis-Hadis Perceraian." Riwayah : Jurnal Studi Hadis 7, no. 1 (June 29, 2021): 45. http://dx.doi.org/10.21043/riwayah.v7i1.8520.
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<p class="06IsiAbstrak"><span lang="EN-GB">Perceraian tentu tidak diharapkan oleh keluarga mana pun, kecuali jika memang keadaan telah mendesak. Bahkan, Nabi menjelaskan bahwa meskipun perceraian adalah perkara yang diperbolehkan, namun ia merupakan masalah yang paling dibenci Tuhan. Dua persoalan yang selalu dibahas adalah tentang hak mengajukan perceraian dan konsep talak tiga, yang hingga kini dirasa lebih menguntungkan pihak suami. Artikel ini bertujuan mengkaji kembali beragam hal pokok dalam masalah perceraian yang berkaitan dengan tatanan masyarakat modern. Beberapa masalah yang dimaksud adalah hak menginisiasi perceraian, maksud talak tiga, dan rujuk. Hermeneutika Nashr Hamid Abu Zayd digunakan sebagai pisau bedahnya. Penggunaan hermeneutika Abu Zayd dalam masalah perceraian dianggap sesuai karena hermeneutikanya dikembangkan untuk menjawab kesenjangan-kesenjangan sosial dan HAM, khususnya hal-hal yang berkaitan antara laki-laki dan perempuan, sebagaimana yang dicontohkannya dalam masalah poligami dan hak waris. Dengan menggunakan teori lima konteks hermeneutika Abu Zayd, yaitu konteks sosio-kultural, konteks eksternal, konteks internal, konteks bahasa, dan konteks takwil, penelitian menghasilkan kesimpulan bahwa Islam tidak menghendaki perceraian. Bahkan, dalam bahasa yang lebih ekstrim, dapat dikatakan bahwa perceraian dilarang dalam agama Islam. Nas-nas Islami menunjukkan bagaimana perceraian menjadi pilihan terakhir bagi hubungan suami-istri.</span></p><p class="06IsiAbstrak">[</p><p class="06IsiAbstrak"><strong><span lang="EN-GB">Nashr Hamid Abu Zayd’s Hermeneutics: Analysis Hadiths of Divorce. </span></strong><span lang="EN-GB">It is not expected by any family, unless the circumstances have been urgent. The Prophet explained that although divorce is a permissible issue, it is a decision that God hates the most. Two issue that are always discussed by scholar in this issue are the right to file for divorce and the concept of “talak tiga” (the third divorcing), which is considered favor husbands over wifes. The article was written to reexamine various main divorce issues in modern views. Some of the probles are the right to file for divorce, the purpose of talak tiga, and the reconciliation. For these purposes, the author uses Nashr Hamid Abu Zayd’s hermeneutics as a approach. The use of Abu Zayd’s hermeneutics is divorce issues is approriate, because his hermeneutics were developed to address the social and human right gaps, especially issues relating to men and women, as he exemplified in the problem of polygamy and inhertance rights. By using Abu Zayd’s theory of five hermeneutical contexts, namely the socio-cultural context, external context, internal context, language context, and takwil context, the research resulted in the conclusion that Islam does not want the divorce happen. Even, it can be said that divorce is prohibitted in Islam. Islamic texts show how divorce is the last option for a marriage relationship.</span>]</p>
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Mir-Kasimov, Orkhan. "Jesus as Eschatological Saviour in Islam: An Example of the ‘Positive’ Apologetic Interpretation of the Christian Apocalyptic Texts in an Islamic Messianic Milieu." Intellectual History of the Islamicate World 6, no. 3 (May 30, 2018): 332–58. http://dx.doi.org/10.1163/2212943x-00603005.
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Abstract This article discusses the interpretation of the Christian apocalyptic texts, such as the Revelation of St John and the pseudo-Clementine Book of the Rolls, by Faḍl Allāh Astarābādī (d. 796/1394), the founder of a mystical and messianic movement which was influential in medieval Iran and Anatolia. This interpretation can be situated within the tradition of ‘positive’ Muslim hermeneutics of the Christian and Jewish scriptures which was particularly developed in Shiite and especially Ismāʿīlī circles. Faḍl Allāh incorporates the Christian apocalyptic texts into an Islamic eschatological context, combining them with Qurʾān and ḥadīṯ material. Faḍl Allāh’s hermeneutical enterprise, focused on the figure of Jesus, produces an original version of Islamic myths regarding the eschatological Saviour.
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Rahmawati, Erik Sabti. "Spirit of Liberation and Justice in Farid Esack’s Hermeneutics of Qur’an." Ulumuna 20, no. 1 (June 29, 2016): 119–46. http://dx.doi.org/10.20414/ujis.v20i1.822.
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Farid Esack is an Islamic thinker from South Africa who proposes Liberation hermeneutics in comprehending the Qur’an from the perspective of Liberation Theology to realize justice. This article examines Esack’s hermeneutical method in interpreting Qur’an and analyses how he applies the spirit of liberation and justice as principles of Liberation Theology in his interpretation. This study shows that Esack’s hermeneutics differs from others because, as a liberation theologian, he puts liberative-praxis as the main objective of his liberation theology. His method does not only revolve around textual understanding but also push practical implication. He moves forward from praxis (experience) to texts and then goes back to experience. To him, interpretation must be able to encourage changes within society. Therefore, as the second feature of this method, in Esack’s hermeneutics, interpretation is not just scholarly speculative exercise which has no implication. It has a specific aim, namely is to establish a better life for society in which justice is a fundamental prerequisite.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.822
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Mahmood, S. "Secularism, Hermeneutics, and Empire: The Politics of Islamic Reformation." Public Culture 18, no. 2 (April 1, 2006): 323–47. http://dx.doi.org/10.1215/08992363-2006-006.
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Islamy, Athoillah. "GENDER MAINSTREAMING IN THE HERMENEUTICS OF ISLAMIC FAMILY LAW." Al-Bayyinah 4, no. 1 (June 30, 2020): 20–35. http://dx.doi.org/10.35673/al-bayyinah.v4i1.686.
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Heath, Peter. "Creative Hermeneutics: a Comparative Analysis of Three Islamic Approaches." Arabica 36, no. 2 (1989): 173–210. http://dx.doi.org/10.1163/157005889x00043.
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Abdullah, Amin. "New Horizons of Islamic Studies Through Socio-Cultural Hermeneutics." Al-Jami'ah: Journal of Islamic Studies 41, no. 1 (March 16, 2018): 1–24. http://dx.doi.org/10.14421/ajis.2003.411.1-24.
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Pemikiran dan sejarah Islam adalah dua dimensi pokok Islam teologis yang telah mendorong munculnya berbagai kekuatan, sikap keagamaan dan ideologis. Akhirnya, Islam mengandung beberapa makna: Islam sebagai teks (naskah) dan teologi/kalam; Islam sebagai pemikiran kemanusiaan, Islam sebagai sejarah, dan Islam sebagai suatu "lembaga". Dengan berbagai pengertian Islam di dalam benak para pengamat sosial keagamaan tersebut, lalu orang sah menyebut atau mengangkat isu bahwa Islam memang "problematik". Dari sinilah bermula muncul pentingnya metode dan pendekatan dalam studi atau kajian keislaman. Metode ini berbeda dengan yang sudah dikembangkan tahun 70-an, karena metode ini lebih menekankan corak pendekatan (approach) berikut kerangka teori yang digunakan. UIN/IAIN/STAIN (Universitas Islam Negeri/Institut Agama Islam Negeri/Sekolah Tinggi Agama Islam Negeri) adalah lembaga akademik yang paling bertanggungjawab di tanah air untuk menjelaskan kepada masyarakat luas dengan menggunakan metode dan pendekatan rnutakhir yang dapat dipertanggungjawabkan. Mengingat perkembangan Islam di tanah air dalam hubungannya dengan dunia internasional serta pertemuan dan pertautan keilmuan Islamic Studies dengan ilmu-ilmu lain yang tergambar dalam peta horizon keilmuan Islamic Studies kontemporer, maka fungsi pendidikan pada level Strata satu dan lebih-lebih Pascasarjana Studi Keislaman adalah sangat penting dan strategis.
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Nopriyansa, Eko, and Rama Wijaya Kesuma Wardani. "Refleksi Hermeneutika Dalam Studi Islam." khabar 2, no. 2 (December 30, 2020): 117–27. http://dx.doi.org/10.37092/khabar.v2i2.246.
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The purpose of this literature analysis is to find out the reflection of hermeneutics in Islamic scientific studies, in this effort the method used is qualitative descriptive, namely the study of the literature literature by comprehensively explaining the fundamental problems that become the object of study in research, so that in this study the results of the analysis are found. shows that hermeneutics in Islamic studies can be considered, although it requires analysis and improvement of several aspects of methodology and related problems that are indicated to create a crucial scientific nuance.
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Harasani, Hamid. "Islamic Law as a Comparable Model in Comparative Legal Research." Global Journal of Comparative Law 3, no. 2 (September 26, 2014): 186–202. http://dx.doi.org/10.1163/2211906x-00302002.
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Increasingly, Islamic law has become the subject of comparative legal study. Further, in the applied sense, comparative legal studies’ greatest value lies in understanding our own legal systems, as well as benefiting from other legal systems by importing what we lack from them. Unlike secular legal systems, Islamic law, being religious in nature and having eschatological connotations, requires reworking the comparative legal method to take account of that. When it comes to religious laws, hermeneutics play a key role, as a religious legal system will only be receptive to foreign norms if such norms earn their place internally, following hermeneutic justification. Cultural and religious pride, as well as intellectual impartiality, decrees that a legal solution should not be preferable just because it comes from the First World. This paper will therefore formulate a methodology for comparative legal studies where religious law is one of the comparative models and there are potential suggestions of legal transplant.
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Chaer, Hasanuddin, and Abdul Rasyad. "Hermeneutika Al-Qur’an Suroh Al-Isro’ Ayat 1 Sebuah Tinjauan Kosmologi." PALAPA 7, no. 1 (May 21, 2019): 66–98. http://dx.doi.org/10.36088/palapa.v7i1.182.
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Where is the Islamic view of the hermeneutics of the Qur'an? This article describes the eternal philosophy, I assert that the study of the Qur’an with a hermeneutical approach is very necessary in this era of globalization. This article uses the method of psychological interpretation. The Psychological approach uses cooperative and hunches in understanding the author's soul. This is not only to understand the author from a psychological point of view, but also to get the author's intent from within the text. This article is here to understand and analyze the understanding of the meaning of the esoteric verses of the Qur'an. Contemplation and debate are evidence of the loss of esoteric spiritual-religious understanding of the Qur'an, this understanding recognizes the Qur'an as a sacred / divine reflection that has moral strength, and becomes a moral-spiritual teacher of man. This essay focuses on the idea that the Qur'anic hermeneutics serves to explore the esoteric meaning of the Qur'an as a source of ethics involving the environment and knowledge which can be a valuable resource for the education of the hermeneutical generation.
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Baidhawy, Zakiyuddin. "Hibrida Paradigma Fondasionalisme Dan Hermeneutika Menuju Interpretasi Islam Multikultural." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (October 11, 2010): 229–47. http://dx.doi.org/10.36383/diskursus.v9i2.217.
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Abstract: This article tries to explain the foundational entrapment of the logic of modernism, which imprisons interpreters in only one truth. It elucidates a clash between foundationalism and hermeneutics, and offers an alternative to overcome it. This study concludes that foundational textualism (bayani), intuisionism (`irfani), and empericism (burhani) in the history of Islamic thought, claim their own truth. Contemporary chal- lenges presented by post-modernism have shocked social and cultural conventions, systems of belief, statism and foundationalism of thinking, cultures and outlooks, which have been sacralized by Moslem society for long time. In order to look for a way out from this crisis of Islamic thinking, which eventually affects its social praxis, multicultural interpretation should become an alternative for Moslems in promoting Islam as a uni- versal grace for the whole creation.
Keywords: Fondasionalisme (foundationalism), hermeneutika (hermeneu- tics), pemikiran Islam (Islamic thought), multikulturalisme (multicul- turalism), interpretasi (interpretation).
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Lutfi, Achmad. "Meraih Makna Al-Qur’ān." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (December 31, 2019): 264–75. http://dx.doi.org/10.24090/maghza.v4i2.3247.
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The belief of Muslims in the religion they profess is that religion can provide guidance and solutions towards the principal problems faced by humankind throughout the ages. As a consequence, Muslims should be able to prove and elevate Islamic values in the realities of life. In Islamic teaching, the Qur'an becomes the most important manifestation. Al-Qur’an becomes the main source of Islamic teaching which has brought out many Islamic disciplines, as well as being a reference for determining and even justifying the details of the teaching. The problem of understanding and getting the meaning of the concepts recorded in the Qur'an occupies a very significant position in the discourse of Islamic thought today. Farid Esack as one of the figures who have an interest in exploring the meaning of the Qur'an prefers to use hermeneutics as one of the tools in interpreting the Qur'an. With hermeneutics, Esack believes that the meaning of the a-Qur'an can be achieved to make it always fit beyond time and space.
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Kodir, Faqihuddin Abdul. "Reading a Feminist Response on “The Book of Knowledge” based on Gadamer’s Philosophical Hermeneutics." DINIKA : Academic Journal of Islamic Studies 2, no. 2 (August 31, 2017): 167. http://dx.doi.org/10.22515/dinika.v2i2.92.
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The position of woman and knowledge in Islamic perspective has been an interesting issue in Islamic studies. One of the female Muslim scholars who focus her studies on feminism is Sa’diyya Shaikh. By exploring Gadamer’s philosophical hermeneutics, this paper is aimed at explaining the basic concepts of the philosophical hermeneutics of Sa’diyya Shaikh’s “Knowledge, Women, and Gender in the Hadith: a Feminist Interpretation” published in 2014. The work is focused on the interpretation responding to the selected texts of the Hadith in “The Book of Knowledge”, the collection of the prophetic traditions by Sahih al-Bukhari. It was found out that prejudice influences Shaikh’s motivation in interpreting the text. However, as there are neither merely subjective nor objective aspects in the interpretation, Shaikh positions herself in the structures of self-understanding which reveal “the truth” for her within a horizon. Indeed, Shaikh’s interpretation is dynamic. Thus, it can still be fixed and changed to invite new perspectives KeywordsFeminism, Hermeneutics, Interpretation
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Abu Yazid Adnan Quthny. "Hermeneutika Manhaj Tafsir Fazlur Rahman." Asy-Syari’ah : Jurnal Hukum Islam 4, no. 2 (January 7, 2019): 111–26. http://dx.doi.org/10.36835/assyariah.v4i2.104.
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As a method of Tafsir - in the context of classical science -, hermeneutics is used to solve, interpret and interpret the meanings contained in scriptures, jurisprudence, ancient documents and texts. Hermeneutics as a theory of interpretation will surely give birth to hetereutic products as operational-applications tafsirnya. Fazlur Rahman is one of contemporary Muslim thinkers using the hermeneutic approach in nash interpretation. He grew up in a strong family environment in holding religious teachings by adopting a system of schools against Imam Hanafi (Sunni) as a figure of mujtahid madhhab ulama with traditional-conventional Islamic thinking and developing his scholarship to Western world which influenced many modern-contemporary thinking patterns. Rahman's education with traditional and contemporary background is apparent in his ijtihad results by carrying on the Qur'an, systematic-interpretation and logical-synthesis approaches. Rahman's traditional-liberal form of thought can be understood from his superior theory of double movement theory which was launched in 1982 AD with his basic ideas and ideas about the fundamental differences between the legal aspects of the Qur'an and the ideal aspects of the moral al -Qur'an. The integration of an education system of the traditional system in the state of origin (Pakistan) with the modern system of philosophy while continuing its studies in the West (France) made Rahman consistent with the position of al-Qur'an and sunna as the source of the first and main Islamic teachings as a means to uncover the meaning of the text and messages of both mashdar al-hukm. Fazlur Rahman classified as a unique and prominent thinker of his time is very interesting to be studied. He grew up in Pakistan and expanded his science to France and then to Chicago Canada who was later invited by his local government to return to help in Pakistan. But his struggle in his birthplace did not last long which made Rahman have to move back to Chicago, Canada. It seems like this hijrah experience as a reference to make it easier to remind us of the popular hermeneutic theory which is also pacing or reciprocity between inductive and deductive ie double movement theory around text, context and contextualization
Keywords: method , Tafsir and hermeneutics
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Gibadullin, R. M. "ISLAMIC HERMENEUTICS AND EXEGESIS AS THE CONSTITUTIVE BASIS OF THE 'ULAMĀ' SOCIAL INSTITUTE." Islam in the modern world 14, no. 4 (January 7, 2019): 149–72. http://dx.doi.org/10.22311/2074-1529-2018-14-4-149-172.
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The article is devoted to the problem of criteria of sociological assessment of the state of the institute of ulama. In solving this problem, the author suggests starting from that fundamental understanding of the nature of the phenomenon of social institution, which is developed within the framework of structural functionalism. In accordance with this, the phenomenon of the institution of the Ulema derives from the Islamic ideas of hermeneutics / exegesis, which constitute and legitimize this institution. Thus, the idea of the sacral component of Islamic hermeneutics / exegetics predetermines for the ulama the basic institutional principle of continuity with the tradition of the Prophet. On this basis, the author formulates some key sociologically measurable criteria for the state of the institution of the Ulema in Russia.
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Sharma, Umesh, and Zaid Alshawabka. "Quranic Hermeneutics: A New Islamic Methodology to Understanding Accounting Qualitative Data within the Islamic World Context." International Journal of Critical Accounting 1, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijca.2020.10027641.
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Alshawabka, Zaid, and Umesh Sharma. "Quranic hermeneutics: a new Islamic methodology to understanding accounting qualitative data within the Islamic world context." International Journal of Critical Accounting 11, no. 3 (2020): 217. http://dx.doi.org/10.1504/ijca.2020.109261.
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Husainov, D. T. "Theory of Law and Hermeneutics of Imam Al-Shatibi." Islam in the modern world 16, no. 2 (July 25, 2020): 69–86. http://dx.doi.org/10.22311/2074-1529-2020-16-2-69-86.
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The paper deals with notions of Imam al- Shatibi on the sources and development of Islamic law, as they are set out in his main treatise al- Muwafaqat. Al- Shatibi’s approach involved combining the usul method with maqasid al-shari‘a, which was used in order to improve the usul method itself. The author demonstrates the successive development of alShatibi’s thought in relation to the ideas of al- Ghazali and the influence of al- Shatibi on the further development of Islamic legal theory. For instance, an important concept maslahah was to a large extent derived from the ideas of al- Shatibi; later the theory of maslaha became one of the most important elements of modernism. Moreover, the paper traces back the connection of al- Shatibi’s approach in the field of law to the principles of studying the text of the Qur’an. Imam al- Shatibi contributed to the convergence of the Islamic legal theory and the interpretation of Qur’an and therefore set the framework for thematic interpretation. Al- Shatibi can be considered as a precursor to what has become known since the late 1960s as al- Tafsir alMawdu‘i, that is, an interpretation based on the consideration of a specific topic either in a single Surah or throughout the entire text of the Qur’an. One of the main advantages of the hermeneutics of al- Shatibi is that it helps to overcome the “atomism” of some studies undertaken by jurists and interpreters who mainly dealt only with certain passages of the Qur’an, but in no way with its whole content.