Hermeneutic’s in Religious and Islamic Context

A. Preliminary
Dismantling reasoning (episteme) classic that is still firmly entrenched in the consciousness and beliefs of Muslims, especially those associated with an understanding of the Qur'an, Sunnah, Hadith, Fiqh, etc.., Is an important task that should be done by Muslim scholars and intellectuals the present. [1] Therefore, the reason the classic-with-all his glory was not the product of thought is sacred and should be applied in all space and time. It thus induced, not just distance that is too much time between the "first" with "now," but because the product of classical thinking a lot that are not relevant to the current context, so that, if not critically re-examined will jeopardize the future of Islam itself. [2]
Moreover, if the classical sense is still consecrated, then as a consequence, Muslims will never be able to get up and move for reform in all fields, as was done by Western-Europe so far. It thus is not meant to glorify the modern sense of Western-Europe and make it the ultimate example to replace the classical logic of Islam. Absolutely not! Therefore, the attitudes and actions thus, clearly indicate "kelatahan" are not to be proud of. But what is important to note, that Muslims will remain collapsed even death, if it stays on the consciousness of the past while they live in the present with problems and challenges far more complex than what is faced by classical scholars centuries ago.
B. Relationship Author Text and Reader
The problems are fundamental in assessing the hermeneutic problem of text, both text historical and religious texts, relating to tradition, on the one hand, and with the author on the other. [3] But most of it is how that problem will not disrupt relations between the author (author), interpreter (reader) with the text, the dynamics of the struggle of Islamic legal thought in particular and Islamic thought generally. Even more so when the question of the triadic relationship with the reality in which each of the dialectical process of creative and critical.
In the process of interpretative understanding of the text that is claimed to have only one true and final interpretation, then this kind of action implies a violation of the integrity of the author (author) and even the integrity of the text itself.
Furthermore, how contemporary hermeneutics figures such as William E. Paden, Richard C. Martin, Shahrur, Nasr Hamid Abu Zayd, and Khaled Abou El-Fadl apply the base thoughts?. They loudly and sharply criticized the conservatism of Islamic thought and trying to deconstruct the hegemony of classical thought which is still firmly entrenched in knowledge and awareness of Muslims. With their loud calls upon all Muslims to "dissect and flay" Islamic thoughts during this down to the roots of the most within, that system of thought (episteme), which embraced Islam until now.
William E. Paden
Demonstrate proper noun religions such as Islam, Catholicism, Protestantism, Hinduism, and Buddhism is very easy, but the most basic is what the abstract noun form of the various religions? In his book, Interpreting the Sacred: Ways of Viewing Religion, Paden offers a method of viewing (viewing) through interpretation of religion which will be full of frames from the interpreter. [4]
The existence of "truth claims" (claims of truth) that are often attached to the name of religions, because do not know or abstract noun less familiar territory that became the foundation for logical-ontological existence of each proper noun. From here anyway actually began with the difficulties surrounding the question of the historical-religious plurality that is embraced by various groups, religious groups and sects in the historical-empirical level. Each has at once particular and universal dimensions.
Religion, according to Paden, not just limited to explaining the relationship between man and his God, but also involves the awareness group (sociological), awareness of the origins of religious quest (anthropological), fulfilling the need to establish a strong personality and peace of mind (psychological) even certain religious teachings can be investigated the extent to which linkages with the ethical teachings of the view mode of life which gives a strong impetus to obtain the optimal degree of welfare (economic). [5]
From this it appears, that the phenomenon of "religion" does need to be approached in a multi-dimensional approaches. To reduce the burden of difficult issues of religious plurality, Paden offers two approaches (viewing) as follows:
First, anthropological approach to the phenomenon of human religiosity. Approach and understanding of the phenomenon of human religiosity through anthropology, is to approach and understand the "object" of religion from different angles in different observations. From this will come an understanding of sociological, historical understanding, and understanding of the psychological phenomenon of human religiosity. [6]
Second, a phenomenological approach, which is a form of scientific approach that seeks the essence or the essence of what is behind all forms of manifestation of religion in human life. Phenomenological approach is very important because this is where the actual plurality of religious communities can be understood completely, so no need to bring the conflict that does not mean among different understanding and appreciation of a particular religion. (More profound will be described in a separate chapter). [7]
Cooperation between the two approaches are complementary and reinforce each other so that expected can be obtained complete picture of human diversity in general, without prejudice to the appreciation of the form of faith that are particularistic-historical-exclusive.
Thus, the theological approach simply is not enough to see the phenomenon of human religiosity in general. Because the approach to theology in the end only cultivate the "truth claims".
Paden also illustrates some of the theories in a variety of anthropological study of religion can be found a positive relationship between religious beliefs with economic and political conditions.
First, Karl Marx (1818-1883), saw religion as the opium poppy or a particular community that prompted him to introduce the theory of class conflict or disagreement. According to him, in any religion can enable by certain circles to preserve the status quo of the role of religious leaders that support the capitalist system in Europe that the Christian religion. [8]
Underprivileged segments of society and the poor, are generally more attracted to is messianic religious movement, which promises to change the social order. While the class of the rich are more likely to maintain the established order of society which is economically beneficial because of it.
Second, Max Weber (1964-1920). [9] He saw a positive correlation between the Protestant doctrine with the advent of the spirit of modern capitalism. Protestant ethic seen as a forerunner to the work ethic of modern industrial capitalist society. Furthermore, Clifford Geertz in his work The Religion of Java see any social classification in muslin Java community, between students, gentry and abangan. Although the results of anthropological research in East Java received a rebuttal from a variety of other social scientists.
Third, Sigmun Freud (1856-1939), an association between religion and psychotherapy. Freud associate religion with the Oedipus complex, the infantile experience of a child who is helpless faced with strength and power of his father. In psychoanalysis, Freud reveals the relationship between the Id, Ego, and Super Ego. [10] These findings give a "warning" against some specific religious cases are more related to social and psychological pathology.
If Freud was by some considered too minor to see the phenomenon of human religiosity, another case with expert psychoanalysis, CG Jung, [11] which actually even find the results of psychoanalysis who turned the direction of what was discovered by Freud. According to him, there is a very positive correlation between religion and mental health. [12]
Richard C. Martin
Picture of the human phenomenon of religion, is actually not as simple and as easy as it is commonly imagined by many people. Historical theories that emerged from empirical sociological and psychological approaches, leading to a worldview which is projeksionis, namely how to study something to see "religion", just as a mere social phenomenon, thus losing the feel of the sanctity, purity and normativitasnya. [13]
Concern is further demanded a new approach, namely phenomenology. In an era of religious plurality, according to Richard C. Martin, the phenomenological approach can contribute quite valuable for the study of religion. This approach seeks to obtain a more complete and more fundamentally about the phenomenon of human religiosity. phenomenology was inspired by the philosophical approach developed by Edmund Husserl, who seeks to obtain "essence" of human diversity. This phenomenological approach directing efforts toward the back, which is to restore the study of religion which is the historical-empirical to the hilt so that not too far beyond the limits of their authority. With the approach of phenomenology, truth claim, which is characteristic of theological thought, in relative terms will be restrained.
Phenomenological approach to the limelight, in fact confined to the quest "essence", "meaning", and "fundamental structure" of human religious experience. [14] In the essence of human experience there are irreducible and that the fundamental structure of human religion. Rudolf Otto found the "wholly other" a feeling that the other really, awesome, touching, exciting and soulful religious person. G. Van Der Leeuw, further emphasizing a person's dependency on substances that Supreme power (power). Mircea Eliade underscores something "holy" (the sacred) that can not be separated from human religious phenomena. [15]
That's among the things that are considered fundamental by the phenomenological approach when dealing with the reality of human religious experience. This means that any fundamental structure of human religious experience, the basic properties are always in it.
If this approach tends to emphasize the truth claims of theology which implies the insulation or divisions of understanding, then the phenomenology freed from the demands and implications like that, without the need ensnared by the form of "formal" institutional religion. Phenomenology trying to get the whole picture as well as the fundamental structure of human diversity in general (uneversal, transcendental, inclusive), and instead of a picture that is particular-ekskluisif.
Muhammad Shahrur
Muhammad Shahrur, controversial liberal thinkers of Syria, dubbed as "Immanuel Kant" was the Arab world and "Martin Luther" of the Islamic world is an intellectual who has a critical awareness of the deterioration and stagnation of Muslims who are sanctified classical reasoning is irrelevant with the present reality. [16]
Fundamental problems that gave rise to anxiety Shahrur to conduct a study of Islam, is the reality of contemporary society and the reality of the doctrine of Islamic tradition (turas) in Islam. Shahrur see that the Muslim community is still polarized into two camps. First, those who adhere strictly to the literal meaning of tradition. Secondly, those who tend to call for secularism and modernity and reject all of Islamic heritage, including the Al-Quran as part of an inherited tradition. The characters in this group is Marxian, Communists, and others. [17]
According Shahrur, two groups have failed to fulfill their promise to provide modernity to the people. The failure of the two camps is then led to the third group, and Shahrur claim in this group, which calls back to al-revelations, with a new paradigm with the spirit of "treat the Koran as if he had just been revealed and the Prophet Muhammad's death yesterday ". [18]
Such understanding necessitates to understand the Qur'an in accordance with the context in which they live and eliminate keterjebakan thoughts on the products of the past. [19] a modern Muslim, thus more qualified to understand the Qur'an according to the goals and realities modern surrounding. In other words, states that the authority would Shahrur understanding of divine messages lies on the shoulders of the current generation, not the responsibility of generation in the 7th century or earlier generations of clergy leaders.
Historical reality in the 7th century when the Koran down, is one form of interaction and interpretation effort, which is certainly not as a final product. All actions except those containing the value of tradition aspects of worship [20], Hudud, and al-Sirat al-Mustaqim [21] which is not bound to space and time.
However, Shahrur not a thinker "talkative" who can only throw "hot ball" of thought into the midst of a society without a solid knowledge base as much done by the "thinker" other. At least, in four of his book, al-Qur'an wa al-Book: Qira'ah Mu'ashirah (1994), Durasah Mu'asirah Islamiyah fi al-Daula wa al-Mujtama '(1994), al-Islam wa al- Faith: Manzumat praying qiyaam al (1996), and li jadidah Nahwu Usul al-Fiqh al-Islamy: Fiqh al-mar'ah (2000) looked Shahrur seriousness in working on and finalizing ideas.
In the books that he concocted the idea with the philosophy that he dug from the Western and Eastern philosophers, like Kant, Hegel, Karl Marx, AN Whithead, Ibn Rushd, Charles Darwin, Newton Isaanc, al-Farabi, al-Jurjani, F. de Saussure, Izutsu, W. Fichte, F. Fukuyama, etc.. Of them was, Shahrur reflect and generate ideas that pithy and surprising. Furthermore, Shahrur also complements the methodology with the tools of modern mathematics. So it is no exaggeration if Andreas Cristmann states that actually use the approach Shahrur defamiliarization (penidakbiaasaan); because Shahrur thought it "strange" for the ears that have been crowded and filled with classical orthodox discourse. [22]
One of the contributions Shahrur in contemporary jurisprudence is the study of the theory of limits (nadzariyyat al-hudûd). Through the Book wal al-Qur'ân: Qirâ'ah Mu `âshirah, Shahrur asserts that the theory of limits is one approach in the diligence, which is used in assessing muhkamât verses (verses that contains a message of law) in Al-Qur ' an. Terma limit (hudûd) used Shahrur refers to the notion of "limits of God's provision that should not be violated, but in it there is the ijtihad that is dynamic, flexible, and elastic." [23] He states that God has established concepts the legal maximum and the minimum, "al-istiqamah" (starightness) and "al-hanifiyyah" (curvature), while engaged in two human ijtihad these limits. [24]
Limit theory makes four significant contributions to the enhancement of Jurisprudence. First, the theory of limits, Shahrur has managed to do a paradigm shift (paradigm shift) that is very fundamental in the field of jurisprudence. During this time, the notion hudûd jurists understood as rigid as the verses and hadiths that contain sanctions law (al-`uqûbât) that should not be added to or subtracted from the provisions set forth, such as hand amputation for theft, 100 lashes for adultery, and so forth. While the theory of limits (nadzariyyat al-hudûd) offered Shahrur tend to be dynamic and contextual, and not only in regards to legal punishment (al-`uqûbât), but also about other legal rules, such as (women, polygamy, inheritance, usury , etc.). [25]
Second, the theory of limits Shahrur offers minimum provisions (al-hadd al-Adna) and maximum (al-hadd al-a `la). That is, the laws of God are positioned to be elastic, long remain in between the specified limits. Human ijitihad region, according to Shahrur is between the minimum and maximum limits.
The elasticity and flexibility of the law of God seen in the case of women's clothing (libas al-mar'ah), Shahrur argued that the minimum threshold is a women's clothing satr al-juyub (Sura al-Nur: 31) or closing the chest (breasts), and not bare round. Limit is the maximum cover their whole body, except the two hands and face. In this case, women who wear headscarf model "hijab slang", actually has complied with God, for it is still in the area between the minimum and maximum limits. Conversely, women who cover their whole body (including the face veil for example) is considered to have been out of hudûd Allah (Allah's limits), because it exceeds the specified maximum limit of the Qur'an. [26]
Third, the theory of limits, Shahrur deconstructed and reconstructed the methodology of ijtihad, mainly against hudûd verses that have been claimed as muhkamât verses that are definite and contain only a single interpretation. [27] Through the theory of limits, Shahrur want a reading verses muhkamât productively and reading (qirâ'ah muntijah), rather than repetitive and retrospective readings (qirâ'ah mutakarrirah).
Fourth, the theory of limits, Shahrur want to prove that Islam is really a doctrine that are relevant to each space and time. Shahrur assumed, the excess message of Islam is that it contains two aspects of motion, that motion is constant (istiqâmah) and a dynamic and flexible (hanîfiiyah). Islamic elastic properties are located within the frame theory limit by Shahrur understood as the bounds or restrictions That God has placed on mans freedom of action (the Lord has placed restrictions on the freedom of man). [28]
Analytical framework based on the theory of limits of two main characters are the teachings of Islam (the constant starightness and the flexible curvature) would make Islam's survival. Two things that oppose it and then gave birth to a linear motion of the dialectic (al-al-jadaliyah harakah) in knowledge and social sciences. From there a new paradigm is expected in the Islamic legal legislation (tasyri '), thereby enabling the creation and development of the dialectic of the Islamic legal system continuously
Nasr Hamid Abu Zayd
Spirit clung efforts by Abu Zayd did not differ with Shahrur, which examines the tradition and reality, in particular religious tradition (al-al-turas early). By using the "discourse analysis" as a methodological device. Through some of his works, such as al-Imam al-Shafi'i al-Idiyulujiyyah Ta'sis wa al-Wasatiyah (Imam Shafi'i: Moderatisme, eclecticism, Arabism: 1997), Al-Nass al-Sulthah wa al-haqiqah (Text , Authority, Truth: 2003), and al-Khithab naqd al-Diny (Critique of Religious Discourse: 2003), Abu Zayd attempted demolition of the structure of discourse through the nakedness of the roots, which claimed that the discourse was a direct product of religious texts . [29]
Nasr Hamid Abu Zayd prove that the academic activities undertaken Muslim scholars are reading repetitive (al-al-mutakarrirah qira'ah), Abu Zayd criticized by ideologically tendentious reading of the term (al-al-mugridah qira'ah al-mulawwanah) and readings The a-historical (al-al-la qira'ah tarikhiyyah). As Abu Zayd proposes his offer productive readings-hermeneutical (al-al-muntijah qira'ah). [30]
To prevent text from this kind of ideological manipulation, Abu Zayd proposed the theory of interpretation which is based on the interaction of text created by the culture system. Hermeneutic approach advocated Abu Zayd consists of two steps dialectic with each other. First, the need to rediscover "the meaning of origin" (al-ashliyyah dalalah) of text and cultural elements as well as by placing it within the socio-historical context of its emergence. [31] In interacting with text (turats), an exegete should consider the historicity of the text. [32] This means putting the text in its context in an effort to uncover the original meaning, then entered the historical context, and further language specific context of the texts. Thus, the meaning is the sense of historical context and strukturisasinya formation. [33]
Second, the significance (magza), which is historically contextualize the meaning of the text into the socio-cultural reality of the reader. To clarify the various socio-cultural frame current and practical purpose of encouraging and directing a variety of interpretations, so as to distinguish the ideological content of the interpretation of the original historical meaning.
A reading of "productive" is produced when these two steps didialektikkan continually and without ceasing, "a pendulum movement between the original dimensions (ashl) and destination (ghayah), or between the sign (dalalah) and significance (maghza). [34] No two movements above, between meaning and significance, both to intimidate each other and reading each other away from the insight that people want and will fall on the mainstream (Talwin).
Khaled Abou El-Fadl and criticism
According to him, Islamic scholars (conservative) who claim to have religious authority as well as "representatives" of God on earth, nothing but the 'keeper of truth "which finds no basis in reality in terms of epistemological interpretation and religious thought. Khaled Abou El-Fadl explains that much of what scholars who have the power or authority [35] Lord (author) by the readers (reader) is an act of despotism and simultaneously forms diversion (corruption) of the real logic of Islamic law to be straightened by a community of interpreters (community of interpreters).
Consequently, if the text's meaning is understood only unilaterally assuming that the reader (reader) was given the mandate and full power to replace the role of the author (author) and simultaneously eliminate the integrity of the text, then the resulting is a form of "interpretive despotism" (arbitrary interpretation) . This is what Abou El-Fadl with "authoritarianism", ie measures that limit the purpose of God (the Will of the Divine) of the text.
Yet according to Abou El-Fadl: "... .. When the social environment change and evolve, the role of various history is also changing and evolving. A history that may have little impact on an era will have an enormous impact on other days. A history that is deemed credible in an age likely to be unreliable in another era "[36]
For that, what is needed is always doing the negotiation process (Negotiating process) continuously and reciprocity not only between the interpreter community (community of interpreters), but also live interaction between the author (author), text, and readers (reader). Given the complexity of problems faced by society, the understanding of the text can not be determined either by the author (author) and readers (reader) unilaterally. Thus there is a balancing process between the various interests of the charge carried by each party. [37]
This negotiation process mengaharuskan that every actor should be respected and the role of each party should be considered seriously. In this regard, Abou El-Fadl set five conditions as a safety valve in order to avoid arbitrary action in the interpretation of texts, namely: first, self-restraint. [38] The definition of self-restraint is a necessity to control and self-control in a spirit wafauqa kulli Dzi ilmin 'alim [39] and wa God knows best. Both expressions are acting as epistemology and moral claims. Therefore, each party involved in the discourse should not be mastered, pressed, and dominate the other parties both want to find the meaning of the text. In Islamic law known as the phrase "every mujtahid is correct". This expression can be understood properly when in public areas such as the consensus or sit together to find each subject objectively. Thus, the search for meaning will remain open and there is no finality that tend to be arbitrary. [40]
Second, diligence (seriously). [41] As one of nature is really mujtahid has been exerting all efforts in finding rational and understanding of relevant orders relating to specific issues. Not easy to measure the standard of seriousness, but, at least this assumption requires that every mujtahid or a community of interpreters to ponder, to maximize its efforts in investigating, reviewing, and analyzing existing data. While the standard of seriousness that must be met is what is rationally required to meet the other four conditions. The Qur'an unequivocally condemn those who make claims about God or act in the name of God without science is based, only on the basis of sheer lust, pride, or self-interest.
Third, comprehensivness (consider various aspects related). [42] In understanding the meaning, other than using textual evidence, other factors that need to be considered by the community of interpreters is also utilizing the experience of cultural-sociological-anthropological, considering the habits and human psychological temperament, looks at the fundamental values ​​philosophically, and the progress of natural science, and Islamic studies.
Without considering the background of expertise and scientific community of interpreters at the top, then the interpretation of the results generated will be stuck on authoritarianism in various fields of Islamic law in general and particular.
Fourth, Reasonableness (prioritize actions that make sense) [43], community of interpreters should make an effort of interpretation and analysis commands of God in a rational way. Although rationality is seen as an abstract concept, but at least it is something that in certain circumstances is deemed correct in general (common view). That is, in determining the meaning and interpretation of community should know the meaning of community by considering whether a particular meaning can be understood by other communities.
Fifth, honesty (honesty). Being honest and trustworthy is where the community of interpreters does not hide, deliberately limiting some orders due to various reasons. Honesty here include not being pretended to understand exactly what is not known and to be frank about science and its ability to understand the text.
To strengthen the building epistemological, Abou El-Fadl also establishes four basic assumptions that serve as the basis for the determination of its jurisdiction, namely the assumption of faith-based, value-based assumptions, based on methodological assumptions, and based on reasonable assumptions.
C. Cover
Thus, variants of growing criticism in such a way that still can be seen in their works. Despite criticism carries a different discourse, above all contemporary thinkers agree that the treasures of Islamic scholarship for this is still often treated within the framework of repetition, rather than progression.

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