Search

In the process of understanding the verses of the Qur'an, there are several terms that are quite familiar among academics besides interpretation, namely ta'wil, tadabbur, and hermeneutics. These terms certainly raise pros and cons among academics, especially since the term (hermeneutics) comes from non-Muslims. So for those who contra (reject hermeneutics), feel less suitable to use it in understanding the Qur'an. In this study, we do not discuss in detail the various terms above, although in the initial discussion they will be explained in general terms. This study will explain about the interpretation in general, the difference with ta'wil, how the concept of interpretation and ta'wil in the Qur'an, along with the requirements of a commentator, and the urgency of an interpretation as a scientific product. This research uses a qualitative type of research with a descriptive approach. In general, this study found that interpretation is broader than ta'wil, both in terms of the object of study and urgency, as well as tadabbur or hermeneutics. The urgency of interpretation occupies the highest position, because interpretation is a tariqah (way) to understand kalamullah, as a guide for human life, both in this world and in the hereafter.

Artikel ini fokus mengkaji hermenetika Yusuf Qardawi dalam memahami sebuah hadis. Artikel ini menarik untuk diikuti secara teliti paling tidak karena pengaruhnya dalam kajian Islam terkhusus dalam studi hadis. Yusuf Qardawi merupakan ulama kontemporer yang cukup berpengaruh. Hal ini disebabkan karena yusuf Qardawi mengajukan cara berfikir jalan tengah atau dia menyebutnya dengan metode berfikir moderat (al-wasatiyah) atau dalam bahasa lain tawazun (keseimbangan) yang mencoba memadukan konsep keilmuan Islam dengan Ilmu kealaman. Selain itu, artikel ini juga mencoba menulusuri hal yang mempengaruhi pemikiran yusuf Qardawi dalam studi keilmuannya yang meliputi tiga aspek. Pertama. Sejarah hidupnya; kedua, pengalaman pendidikan yang dia lalui; ketiga, konteks sosio-historis yang dia lalui.

Cara berpikir para filsuf memiliki ciri khas tersendiri dalam melihat realitas. Dalam banyak pemikiran ini, pasti ada upaya untuk memperbaiki berbagai sistem pada saat itu. Penelitian ini menggunakan metode penelitian kepustakaan dengan menelaah sumber-sumber kepustakaan yang diperoleh penulis. Tujuan pembahasan ini adalah untuk mengetahui apa yang terjadi dengan proyek filsafat Hans George Gadamer tentang hermeneutika. Untuk memperoleh pemahaman yang maksimal, Gadamer mengajukan empat teori: bias hermeneutik, lingkaran hermeneutik, “aku” kepada “kami” dan interpretasi dialektis. Keempat teori ini bukanlah hal baru dalam tradisi penafsiran. Hal ini karena prinsip dasar hermeneutika adalah upaya penafsiran untuk memahami teks.

Abstract: The Contribution of Hermeneutics in re-Interpreting Islamic Legal Texts. This article examines the contribution of Hermeneutics in reinterpreting the Islamic legal texts. Hermeunetcs enters the treasures of Islamic law through active dialogs between Muslim and Western scholars, and later It becomes an integral part of the of religious discourse in understanding religious texts critically. Among a number of Muslim exponents actively offering new models of interpretation are Sayhrur and Abu Zaid. Shahrur, with the his boundary limit theory, and Abu Zaid, with his significance of intelectual meaning theory, have inspired Muslims to initiate the reform movement of thought as a critical response to the discourse of Islamic law. In the model of this new legal interpretation, hermeneutics becomes an alternative method when the traditional interpretation of Islamic legal thought fails to understand contemporary reality through the interpretation of legal texts. Abstrak: Implikasi Hermeneutika dalam Reinterpretasi Teks-teks Hukum Islam. Artikel ini menelaah tentang kontribusi Hermeneutics dalam telaah ulang terhadap teks-teks hukum Islam. Hermenetika masuk dalam khazanah hukum Islam melalui dialog sarjana Muslim dan sarjana Barat dan kemudian menjadi bagian integral dari wacana pemikiran keagamaan untuk memahami teks-teks keagamaan secara kritis. Di antara sejumlah eksponen Muslim yang aktif menawarkan model interpretasi yang baru ini adalah Sayhrûr dan Abû Zaid. Syahrûr dengan teori batas dan Abû Zaid dengan teori signifikansi makna telah menginspirasi kaum intelektual Muslim untuk memulai gerakan pembaruan pemikiran sebagai respons kritis terhadap wacana hukum Islam. Di dalam model penafsiran hukum yang baru ini, hermeneutika menjadi suatu metode alternatif ketika sistem penafsiran Hukum Islam tradisional tidak mampu untuk memahami realitas kontemporer melalui penafsiran terhadap teks-teks hukum Islam .

Kajian ini membahas tentang hak suami-istri menurut pemahaman Hasyim Asy’ari dalam karyanya Dha’u al-Misbah fi Bayan Ahkam al-Nikah yang tidak jarang ia sandarkan pada hadis-hadis tertentu. Kajian ini penting untuk melihat dinamika pemahaman tokoh nasionalis Indonesia yang pada masa itu memiliki pengaruh sangat kuat di masyarakat dan salah satu hasil karyanya ini sering dijadikan acuan normatif-teologis di kalangan-kalangan tertentu. Penelitian ini menggunakan teori hermeneutika teoritis dengan dua pendekatan khusus yakni pendekatan psikologis guna mengkaji biografi dan pendekatan linguistik guna mengkaji karyanya. Hasil dari penelitian ini adalah: (1) pemahaman Hasyim Asyari tentang hak suami-istri yang dipaparkan dalam karyanya tidak bisa terlepas dari tiga hal: latar belakang kehidupan, perjalanan intelektual dan konteks sosial masa itu. (2) uraian-uraian pemahaman yang ia sandarkan pada teks-teks hadis, pada kenyataannya tidak semua masih relevan jika dikontekstualisasikan di masa sekarang sehingga karya tersebut atau sejenisnya tidak semestinya disakralkan, melainkan memerlukan re-interpretasi baru untuk menghadapi berbagai problematika yang ada sekarang.

Hermeneutika Dilthey sebagai geisteswissenschaften yaitu dasar bagi ilmu-ilmu sosial humanistis yang memahami ekspresi kejiwaan manusia, dengan tidak hanya melihat dari aspek psikologis sang pengarang namun juga menyertakan variabel sejarah. Ia melihat peristiwa sejarah sebagai sarana untuk menangkap manusia sebagai makhluk berfikir, merasa, berkehendak, dan mencipta yang hidup di dalam arus kehidupan. Maka tujuan dari penggunaan teori hermeneutika Dilthey dalam tulisan ini yaitu kita Memahami puisi Doa karya Amir Hamzah sebagai seorang manusia dengan pemikiran dan pengalamannya secara utuh.

The Quran is the holy book has been and will always be interpreted over time. Along with the times, today introduced methods of hermeneutics as an alternative instrument to uncover the meaning behind the text of a verse. Hermeneutics, as a method of interpretation, not only looked at text, but also trying to explore the content of its literal sense. Hermeneutics trying to dig meaning by considering the horizons surrounding the text, either horizon authors, readers horizon, and horizon of the text itself. Application of the concept of hermeneutics in interpreting the Quran is againts to the general rules of Islam, hermeneutics relativize boundaries between verses muhkam and mutasyābih, usūl and furu', qaṭ'īyah and ẓanīyah. Will lead to the deconstruction of the concept of revelation are protected lafadz and meaning. Using the methods of hermeneutics to explain Alquran categorized turned away from the Quran

As a method, hermeneutics play important role in the study of texts, languages, and all things related to the text, including the sacred text. This study is related to the text producer (author), the text itself, and the reader. In this article, the author tries to integrate hermeneutics of Latin American school of Jorge J. E. Gracia with the rules of interpretation of the Qur’an. The authors initiate describing the thought of Gracia using a descriptive-comparative analysis approach, then compare it with Qur’an studies, which in this case is compliance with the rules of interpretation of the Qur’an. Related to understanding term, Gracia put in one of understanding terminology of interpretation. There are three meanings of interpretation: first, the term ‘interpretation’ is synonymous with comprehension (understanding) of a person to the meaning of the text, the second on ‘interpretation’ is also often used to refer to the process or activity to develop an understanding of the text, and the third, interpretation that involves three factors. 1) the interpreted text or called interpretandum, 2) The interpreter, and, 3) the comments added to the original text, or called interpretans. Those three awareness are closely related to the interpreted text, or if it is integrated with the rules of interpretation will result the integration of hermeneutics with the following principles: First, the historical functions in line with the asbāb an-nuzul; second, meaning function with linguistic rules and the Qur’an; fourth, implicative function, reviewing the patterns of linkages with other scientific text. [Hermeneutika menduduki posisi penting dalam kajian teks, bahasa, dan segala hal yang berkaitan dengan teks, termasuk teks suci. Kajian ini berhubungan dengan produsen teks (author), teks itu sendiri, dan pembaca (reader). Dalam artikel ini, penulis mencoba menawarkan sebuah integrasi hermeneutika mazhab Amerika Latin ala Jorge J. E. Gracia dengan kaidah-kaidah penafsiran al-Qur’an. Dengan menggunakan pendekatan analisa deskriptif-komparatif, penulis memulai mendeskripsikan pemikiran Gracia, kemudian mengomparasikan dengan kajian qur’anic studies, yang dalam hal ini adalah kesesuaiannya dengan kaidah-kaidah penafsiran al-Qur’an. Dalam kaitannya dengan pemahaman, Gracia memasukkan term understanding dalam salah satu terminologi interpretasi. Setidaknya ada tiga pengertian dari interpretasi; pertama, istilah ‘interpretasi’ itu sama artinya dengan pemahaman (understanding) yang dimiliki seseorang terhadap makna teks; kedua, ‘interpretasi’ yang juga sering digunakan untuk merujuk proses atau aktivitas mengembangkan pemahaman dari teks; dan ketiga, interpretasi dalam pengertian ketiga melibatkan tiga faktor. 1) teks yang ditafsirkan, atau disebut interpretandum, 2) Penafsir itu sendiri, dan; 3) komentar yang ditambahkan ke dalam teks aslinya, atau disebut interpretans. Secara spesifik tiga kesadaran tersebut erat kaitannya dengan teks yang sedang ditafsirkan. Jika diintegrasikan dengan kaidah-kaidah penafsiran akan menghasilkan integrasi hermeneutika dengan kaidah-kaidah sebagai berikut: Pertama, fungsi historis (historical function) sejalan dengan asbāb an-nuzul; kedua, fungsi makna (meaning function) dengan kaidah kebahasaan al-Qur’an dan; keempat, fungsi implikatif (implicative function) meninjau pola keterkaitan teks dengan keilmuan lainnya.]

This article will discuss hermeneutics as a new method of interpreting the Qur'an.The use of hermeneutics is a new thingin the world of interpretation. Some support and some reject it.The results of this study show that the use of hermeneutics in interpreting the Qur’an must be careful.In addition, This science should be placed as a complement, not as a subdivision of the science of interpretation. On the other hand, hermeneutics paves the way to contextualize the scriptures, so that they can dialogue in different spaces and times, as apologically desirable and held by many religious groups to their respective scriptures.

Abstrak: Tulisan ini mengulas hermeneutika Khaled M. Abou El-Fadl, dalam karyanya berjudul Speaking God’s Name: Authority and Women. Tokoh ini menarik untuk diteliti karena teorinya itu bermula dari fakta yang dialaminya. Mulanya dia pengagum salafi, kemudian mengkritik paham tersebut. Tulisan ini memfokuskan pada pemikirannya tentang makna dan teks agama. Untuk membongkar pemikiran Khaled digunakan metode deskriptif-analitis. Ternyata, hermeneutika yang ditawarkan Khaled dipengaruhi oleh beberapa tokoh hermeneutik Barat, terutama Gadamer dan Gracia. Dari situ, dia merumuskan lima prasyarat yang harus ditempuh seseorang dalam menafsirkan teks suci agama.Abstract: This paper examines Khaled M. Abou El-Fadl’s hermeneutics in his work entitled Speaking God’s Name: Authority and Women. This figure is interesting to study because his theory stems from his own experience. At first he was an admirer salafi, but later criticizes it. This paper focuses on his thoughts about religious meaning texts and applies descriptive-analytical method. This study shows that El-Fadl’s hermeneutics is influenced by western philosopher, such as Gadamer and Gracia. He formulated a set of condition upon which one has to ground his/her interpretation of religious texts.

Abstract: The Holy Qur’an, theoretically, is God’s holy book which is for human being. But, Qur’anic exegesis domination, which extends for centuries, gets the exegesis to be covered by theological concepts. The Holy Qur’an forgets about its dimension of humanity, and just focuses on its theological dimension. Exegesis discourse revolves around moslem communities so far tells much more about God than about human being; it cares much more of God the Almighty than of human being, the weak. It, therefore, needs theoretical interpretation that is able to explore humanity dimension of Qur’an without forgetting about its God dimension, in order that holy Qur’an as a main source of Islam could care of human being. It is a holy book from Allah to Human being.Abstrak: Secara teoretis, al-Qur’an adalah kitab Allah yang diperuntukkan bagi manusia. Tetapi, dominasi tafsir dalam waktu yang begitu panjang membuat tafsir sebagai sesuatu yang bersifat teologis. Al-Qur’an pun melupakan dimensi manusiawinya dan hanya mementingkan dimensi ilahinya. Wacana tafsir yang beredar selama ini lebih banyak berbicara tentang Tuhan daripada manusia, lebih membela Tuhan yang Maha Kuasa daripada membela manusia yang lemah. Untuk itu, diperlukan teori interpretasi yang dapat menggali dimensi manusiawi al-Qur’an tanpa melupakan dimensi Ilahinya, sehingga manusia mendapat pembelaan dari al-Qur’an sebagai sumber asasi Islam; dari Allah untuk manusia.

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.Abstrak: Artikel ini akan menjelaskan filosofi dasar dari hermeneutika pandangan tentang cara menafsirkan al-Qur'an dengan menggunakan ilmu pengetahuan modern. Dalam kehidupan modern, kita menemukan banyak masalah yang belum terjadi di masa lalu. Metode Tafsir seharusnya tidak dapat memecahkan masalah-masalah sosial yang harus dicarikan solusi segera, sementara masalah sosial yang begitu banyak. Hermeneutika seharusnya bahwa dengan menggunakan hermeneutika, kita dapat menafsirkan al-Qur'an menurut tantangan modern yang tidak dapat ditemukan pada awal Islam. Metode hermeneutika telah diakui sebagai sebuah visi baru tentang Islam. Tapi pandangan hermeneutik, jika kita tidak hati-hati, bisa menghancurkan nilai-nilai dasar Islam yang telah berpartisipasi bagi peradaban Islam. Dampak negatif dari metode hermeneutik adalah, mendekonstruksi tulisan-tulisan para ulama, infiltrasi pada nilai-nilai barat, nilai mutlak Islam akan hilang, dan membuat al-Qur'an adalah produk sebagai manusia.

Studies on hadîts are very significant to Muslim since it is the second resource of Islam precepts after al-Qur’an. It appears that the main ideas implied in hadîts texts are not as clear as their literal meaning because they, to some extent, were “produced” by history. There are socio-historical factors and hermeneutics influencing the process of producing texts. To understand hadîts texts properly, we need to appreciate these factors as well as their main idea. So, we need to: (1) pay attention to the mission of the prophet and Islam precept, (2) study on social context of Prophet Muhammad era and before, (3) analyze the implication of implementing their main idea, (4) analyze special event related to the creation of hadits, (5) aware about creation of hadîts and its transmission. Considering these five aspects will help us to uncover the wide meaning of hadîts texts, explain their central themes, moral ideas, and relevance to human life.

Fazlur Rahman’s Islamic thought appears as convincing and brilliant figure in formulating methods of Quran interpretation. The originality of interpretation method formulated by him is because of the use of philosophy, social sciences and humanities. The method built by Rahman is often called the double movement hermeneutic. It is because the process involves the two-time back and forth movement, i.e. from the current problem to the derived Quranic era and back again to the current problem. The method emphasizes on basic ideas of the Quran or ideal Quranic moral compared to its specific legal. Another term in the elucidation of the meaning is that Rahman emphasizes more on the content of universality meaning than the literal-particular meaning. Rahman finally formulated a method that not only contributes to the development of methods of interpretation of the Quran, but also affects to the process of ijtihad in order to establish Islamic law. Major contribution in the further field of Islamic law is the implication that will change the face of Islamic law that originally was rigid, strict, formal, and exclusive into the face of law which is more soothing, protection, and open.

This essay will describe the transformation process of the interpretation of al Quran from the literal perspectives towards hermeneutics interpretations method, in a line with the recent globalization changes. Globalization is an era after modern where the world like a small village (global village), which makes interaction among countries, civilizations, religions, and cultures become more intens, fast and easy. This golbal changes is a medium which influencing cultures, countries, civilizations, and even religions aspects. Al Quran intepretation method which has been used by classical scholars stress more on the literal approach (tahlili) was considered to be irrelevant to answer and respon the current human problems in this globalization era. The advanced of the global information technology has brought positive impact for human life to fullfil their live needs. However, on the other side, golbalization brings negatives effect as well. For instance, since the information centers are controlled by advanced secular countries, the understanding of the Al Quran from various dimensions has shift and lose its function. These negatives effects are unavoidable for moslems which getting more influence on their religius life, including their understanding on the Holly Quran. Therefore, whether like or not, scholars in the intepretaion fields should adjust and inovate according to the current needs and trends using heurmenutics approach. Heurmenutics is a classical text critics method which is used to understand al Quran that contains God’s messages that should be understood, and used in our life practically and empirically.