APPROACH HERMENEUTICS STUDIES IN ISLAM INTRODUCTION
Islamic theological thought related to cultural and practical dimensions of socio-religious to not limit it to the field of theoretical study of conceptual thinking, as is commonly understood. Therefore the Islamic thoughts are directly related to engineering issues and social culture of a nation is legitimate to be approached through hermeneutic approach [1]. During this classical Islamic thought, especially the kalam, mysticism, and philosophy associated with the more theoretical approach to conceptual, and less tertela'ah its manifestations in social life through socio-cultural approach.
Embryos hermeneutic approach in Islamic thinking has existed, even relatively wealthy. Tafsir al-Qur'an studies included in the ranks of hermeneutics, it's just that in hermeneutic understanding in relation to the interpretation of the Koran is still very limited. Tafsir al-Qur'an of any kind can be found in the cultural and scientific traditions of islam. Tafseer isyary, batiniy interpretation, and interpretation falsafydan so on. It shows what a rich tradition. Nevertheless, the tradition of interpretation of the Qur'an that are very rich in this, the scope of coverage is still very limited bahasannya scientific tradition "Bayani" and not to get associated with the tradition of "Burhani" [2].
While the Judeo-Christian tradition, has many experts in religious sciences in their environment that expands the scope of discussion of the interpretation or the interpretation of the Gospels to the region approaches hermeneutic tradition, the philosophical umbrella of the cultural approach.
DISCUSSION
Criticism of the Qur'an Traditional Hermeneutics
Efforts to understand the revelation in itself involves reading comprehension as well as against him, while an understanding of Koran, according to Hanafi no other conversation is about the theory of interpretation that is able to express the interests of society, the needs of the Muslims, and contemporary issues.
Putting back the Koran as the source and object of knowledge simultaneously in front of rationality before performing other scientific activities of law-making, before building any Islamic sciences, or before reconstructing the traditional disciplines of Islam, whether the proposal fiqh, Sufism, kalam, philosophy, and so on.
Traditional hermeneutics of the Koran never done this kind of theoretical discussion completely, consequently, the traditional interpretation of the Koran is not autonomous, but are stuck on methodological orientation of the discipline of classical Islamic scholarship. In his capacity as a matter disciplines, the Qur'an is more widely used as a source of scientific justification for strengthening the position other than to understand it seriously. Al-qur'an be a tool that serves to establish disciplines [3].
To interpret the Koran according to Hanafi, al-qur'an was not a language guide, law, history, books of theology, philosophy, mysticism, or book knowledge, social and political guide, or book on metaphor. Therefore the Koran is better seen and serves as an ethos or a source of motivation for action.
Besides trapped in the interpretation of disciplinary style, traditional interpretations in terms of shape and more sistematikanya an at-tafsir at-tahlili (longitudinal commentaries), an interpretation which is called Hanafi activities rambling. Thus commentators describe the texts of the Qur'an stretching from the beginning of surah al-Fatihah Quran Surah an-Nas towards the end. Methods of interpretation such as this only gave birth to a partial interpretation, mixed between one theme to another theme. Conversation themes that are repeated without the accumulation of meaning which serves to build a focused global concept. This commentary does not have a rational structure and place a real, who can present his argument from within, not outside. In other words, he lost a coherent ideology, a worldview that is global, the move from particularity as a whole. Of particular concern is the interpretation of at-tahlili ripped from the soul needs and interests of contemporary society.
Interpretation In Social Theory Hermeneutics of Al-qur'an
To fill the deficiencies of traditional hermeneutics of the Qur'an, Hasan Hanafi proposed social hermeneutic "method of thematic interpretation". With the hermeneutics of the Koran like this, an exegete who want to approach the Qur'an not only mendedukasi the meaning of the text, but on the contrary, can nevertheless induce the meaning of reality into the text, not just to explain, but also understand it.
In the methodological principles, the Hanafi is a theoretical discussion that preceded the interpretation of events. Associated with it, Hanafi put forward some methodological principles are:
- Revelation is not affirmed nor rejected.
- Al-qur'an accepted as appropriate other texts.
- No false or true interpretation, understanding of right or wrong.
- There is no single interpretation of the text.
- Conflicts of interpretation reflect the socio-political conflicts, rather than a theoretical conflict [4].
Contextualization and the Islamic Re-actualizing the Modern Era in Indonesia
The relationship between the normativity of values of the Qur'an that are transcultural and historicity trasendental those values inherent in religious institutions in a variety of existing community. The relationship between the two can not be separated as conceptualized by idealist and absolutist thinkers over the years, the relationship between the two is dialogical, diakletis and hermeneutical.
Shades of religious understanding of Islam that is hermeneutical, ie the effort of understanding and interpretation that moves back and forth dynamically between the normativity of text and the diversity of Islam through the historicity of reinterpreting what had been considered standard and patents. The diversity of Islam in the modern era of Indonesia applies the adage that if formulated would sound like this "The values of fundamental teachings of the Koran which are universal and trasendental if not practiced in the humanistic spirit would be a mere empty slogans, while the action, amala-practice Islamic religion and religious institutions that are historically-particular-subyekif, which is not accompanied by fundamental values of the Qur'an can be guided to walk but without a compass ". Only eksplitisasi articulation and relationship mechanisms that are critical and ideological between the two regions is still a research agenda and on-going project for the generation that is running now.
In a situation like this dilemma thoughts and protrusion-protrusion of humanitarian values in the Qur'an that are universal and transcultural trasendental-are particularly relevant and need to get serious attention and research [5]. If Muslims do not do-don't miss the basic meaning of diversity, so it can not filter a variety of alien cultural values are far more destructive, because it favors only the religious practices that are amaliyah-lahiriyah. Loss of meaning that always means losing relevance by the time required to actualize the teachings of religion as an umbrella filter against invading various cultural values that come from all over the world.
CONCLUSION
Hermeneutics in Islamic studies triggered by the interpretation of the fatwas issued by Muslim religious scholars of Islamic religious law, such as Hasan Hanafi, and at the same time worry about the academics in other parts of the predominantly Muslim world and more in the context of Muslim minority communities living in residence at the western world.
The issue of interpretation of Islamic religious texts serve as a foothold to dive in and explore further how the real interpretation of the mechanism of interpretation, understanding, formulation, and the selection of the conclusions and take the best decision.
In biblical studies the influence of environmental studies at the Non Muslims (Christians) want to apply the study of the Koran in an Islamic environment. And confirms that hermeneutic understanding is not like that (procedures, mechanisms, and the hermeneutic approach). In essence, how the relationship between text or texts in the dynamic struggle of Islamic thinkers, especially in Islamic thinking generally
REFERENCES
CV Van Peursen, Structure Pengetahaun Science: An introduction to Philosophy of Science, Translation J. Drost York: Hermeneutic: A Method of Philosophy. New York: Publishers Canisius, 1993
Muhammad Abid al-Jabiry, Binniyyatu aqli al-al-Arabi: Dirasah tahliliyyah naqdiyah nidzami li al-ma'rifah fi al-al-arabiyyah tsaqafah, Beirut: al-wihdah headquarters Dirasat al arabiyyah, 1990
Ilham Muhammad Baharuddin Social Theory Hermeneutics Interpretation In the Quran-AF BEMJ Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta
Main Theme Mahyuddin Anas al-Qur'an, translation London: library, 1983
[1] CV Van Peursen, Structure Pengetahaun Science: An introduction to Philosophy of Science, Translation J. Drost (New York: Hermeneutic: A Method of Philosophy) (London: Publisher Canisius, 1993) p. 23-33
[2] Muhammad Abid al-Jabiry, Binniyyatu aqli al-al-Arabi: Dirasah tahliliyyah naqdiyah nidzami li al-ma'rifah fi al-al-arabiyyah tsaqafah, (Beirut: al-wihdah Dirasat headquarters arabiyyah al, 1990) p. 13, 22, 38.
[3] Muhammad Ilham Baharuddin Hermeneutics of Social Theory of Interpretation In the Qur'an (BEMJ-AF Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta)
[4] Muhammad Ilham Baharuddin Hermeneutics of Social Theory of Interpretation In the Qur'an (BEMJ-AF Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta)
[5] The principal theme of the Qur'an, translation Anas Mahyuddin (Bandung: bibliography, 1983) p. 4
Embryos hermeneutic approach in Islamic thinking has existed, even relatively wealthy. Tafsir al-Qur'an studies included in the ranks of hermeneutics, it's just that in hermeneutic understanding in relation to the interpretation of the Koran is still very limited. Tafsir al-Qur'an of any kind can be found in the cultural and scientific traditions of islam. Tafseer isyary, batiniy interpretation, and interpretation falsafydan so on. It shows what a rich tradition. Nevertheless, the tradition of interpretation of the Qur'an that are very rich in this, the scope of coverage is still very limited bahasannya scientific tradition "Bayani" and not to get associated with the tradition of "Burhani" [2].
While the Judeo-Christian tradition, has many experts in religious sciences in their environment that expands the scope of discussion of the interpretation or the interpretation of the Gospels to the region approaches hermeneutic tradition, the philosophical umbrella of the cultural approach.
DISCUSSION
Criticism of the Qur'an Traditional Hermeneutics
Efforts to understand the revelation in itself involves reading comprehension as well as against him, while an understanding of Koran, according to Hanafi no other conversation is about the theory of interpretation that is able to express the interests of society, the needs of the Muslims, and contemporary issues.
Putting back the Koran as the source and object of knowledge simultaneously in front of rationality before performing other scientific activities of law-making, before building any Islamic sciences, or before reconstructing the traditional disciplines of Islam, whether the proposal fiqh, Sufism, kalam, philosophy, and so on.
Traditional hermeneutics of the Koran never done this kind of theoretical discussion completely, consequently, the traditional interpretation of the Koran is not autonomous, but are stuck on methodological orientation of the discipline of classical Islamic scholarship. In his capacity as a matter disciplines, the Qur'an is more widely used as a source of scientific justification for strengthening the position other than to understand it seriously. Al-qur'an be a tool that serves to establish disciplines [3].
To interpret the Koran according to Hanafi, al-qur'an was not a language guide, law, history, books of theology, philosophy, mysticism, or book knowledge, social and political guide, or book on metaphor. Therefore the Koran is better seen and serves as an ethos or a source of motivation for action.
Besides trapped in the interpretation of disciplinary style, traditional interpretations in terms of shape and more sistematikanya an at-tafsir at-tahlili (longitudinal commentaries), an interpretation which is called Hanafi activities rambling. Thus commentators describe the texts of the Qur'an stretching from the beginning of surah al-Fatihah Quran Surah an-Nas towards the end. Methods of interpretation such as this only gave birth to a partial interpretation, mixed between one theme to another theme. Conversation themes that are repeated without the accumulation of meaning which serves to build a focused global concept. This commentary does not have a rational structure and place a real, who can present his argument from within, not outside. In other words, he lost a coherent ideology, a worldview that is global, the move from particularity as a whole. Of particular concern is the interpretation of at-tahlili ripped from the soul needs and interests of contemporary society.
Interpretation In Social Theory Hermeneutics of Al-qur'an
To fill the deficiencies of traditional hermeneutics of the Qur'an, Hasan Hanafi proposed social hermeneutic "method of thematic interpretation". With the hermeneutics of the Koran like this, an exegete who want to approach the Qur'an not only mendedukasi the meaning of the text, but on the contrary, can nevertheless induce the meaning of reality into the text, not just to explain, but also understand it.
In the methodological principles, the Hanafi is a theoretical discussion that preceded the interpretation of events. Associated with it, Hanafi put forward some methodological principles are:
- Revelation is not affirmed nor rejected.
- Al-qur'an accepted as appropriate other texts.
- No false or true interpretation, understanding of right or wrong.
- There is no single interpretation of the text.
- Conflicts of interpretation reflect the socio-political conflicts, rather than a theoretical conflict [4].
Contextualization and the Islamic Re-actualizing the Modern Era in Indonesia
The relationship between the normativity of values of the Qur'an that are transcultural and historicity trasendental those values inherent in religious institutions in a variety of existing community. The relationship between the two can not be separated as conceptualized by idealist and absolutist thinkers over the years, the relationship between the two is dialogical, diakletis and hermeneutical.
Shades of religious understanding of Islam that is hermeneutical, ie the effort of understanding and interpretation that moves back and forth dynamically between the normativity of text and the diversity of Islam through the historicity of reinterpreting what had been considered standard and patents. The diversity of Islam in the modern era of Indonesia applies the adage that if formulated would sound like this "The values of fundamental teachings of the Koran which are universal and trasendental if not practiced in the humanistic spirit would be a mere empty slogans, while the action, amala-practice Islamic religion and religious institutions that are historically-particular-subyekif, which is not accompanied by fundamental values of the Qur'an can be guided to walk but without a compass ". Only eksplitisasi articulation and relationship mechanisms that are critical and ideological between the two regions is still a research agenda and on-going project for the generation that is running now.
In a situation like this dilemma thoughts and protrusion-protrusion of humanitarian values in the Qur'an that are universal and transcultural trasendental-are particularly relevant and need to get serious attention and research [5]. If Muslims do not do-don't miss the basic meaning of diversity, so it can not filter a variety of alien cultural values are far more destructive, because it favors only the religious practices that are amaliyah-lahiriyah. Loss of meaning that always means losing relevance by the time required to actualize the teachings of religion as an umbrella filter against invading various cultural values that come from all over the world.
CONCLUSION
Hermeneutics in Islamic studies triggered by the interpretation of the fatwas issued by Muslim religious scholars of Islamic religious law, such as Hasan Hanafi, and at the same time worry about the academics in other parts of the predominantly Muslim world and more in the context of Muslim minority communities living in residence at the western world.
The issue of interpretation of Islamic religious texts serve as a foothold to dive in and explore further how the real interpretation of the mechanism of interpretation, understanding, formulation, and the selection of the conclusions and take the best decision.
In biblical studies the influence of environmental studies at the Non Muslims (Christians) want to apply the study of the Koran in an Islamic environment. And confirms that hermeneutic understanding is not like that (procedures, mechanisms, and the hermeneutic approach). In essence, how the relationship between text or texts in the dynamic struggle of Islamic thinkers, especially in Islamic thinking generally
REFERENCES
CV Van Peursen, Structure Pengetahaun Science: An introduction to Philosophy of Science, Translation J. Drost York: Hermeneutic: A Method of Philosophy. New York: Publishers Canisius, 1993
Muhammad Abid al-Jabiry, Binniyyatu aqli al-al-Arabi: Dirasah tahliliyyah naqdiyah nidzami li al-ma'rifah fi al-al-arabiyyah tsaqafah, Beirut: al-wihdah headquarters Dirasat al arabiyyah, 1990
Ilham Muhammad Baharuddin Social Theory Hermeneutics Interpretation In the Quran-AF BEMJ Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta
Main Theme Mahyuddin Anas al-Qur'an, translation London: library, 1983
[1] CV Van Peursen, Structure Pengetahaun Science: An introduction to Philosophy of Science, Translation J. Drost (New York: Hermeneutic: A Method of Philosophy) (London: Publisher Canisius, 1993) p. 23-33
[2] Muhammad Abid al-Jabiry, Binniyyatu aqli al-al-Arabi: Dirasah tahliliyyah naqdiyah nidzami li al-ma'rifah fi al-al-arabiyyah tsaqafah, (Beirut: al-wihdah Dirasat headquarters arabiyyah al, 1990) p. 13, 22, 38.
[3] Muhammad Ilham Baharuddin Hermeneutics of Social Theory of Interpretation In the Qur'an (BEMJ-AF Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta)
[4] Muhammad Ilham Baharuddin Hermeneutics of Social Theory of Interpretation In the Qur'an (BEMJ-AF Ushuluddin Faculty of IAIN Sunan Kalijaga Yogyakarta)
[5] The principal theme of the Qur'an, translation Anas Mahyuddin (Bandung: bibliography, 1983) p. 4
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