URGENSITAS HERMENEUTIK HASAN HANAFI DALAM MEMAHAMI AGAMA DI ERA GLOBALISASI
Abstract
Tulisan ini menje;laskan tentang Hanafi yang telah memperkenal suatu teori hermeneutik dengan pendekatan istimbat istiqra’i (eksplorasi deduktif). Istiqra’ dipahami dengan istaqraitu diartikan dengan „saya telah menguji‟ dengan cara menhadirkan kembali pengujian dari khusus ke umum melalui pengetahunan makna setiap bahagian dan spesifikasinya. Istiqra’ merupakan kemampuan memegang kesimpulan yang dibuat dari pandangan puncak keseluruhan akal yang sama pada setiap orang atau apresiasi sebuah estetis individual yang diterima oleh orang-orang pada umumnya. Dalam tulisan ini, hermeneutik revolusioner bertujuan dalam hubungannya terhadap pembebasan bumi (tahriru aridhi) orang Islam atas nama Tuhan (Allah), aradhu al mi‘ad (bumi yang memenuhi janji) yang mengikat antara Allah dan bumi dengan aqidah, lahūt ardh (memfaktakan Tuhan di bumi) yakni penyatuan antara tauhid dan wahdatul ummat, antara nubuwwah dan dinamika historis, revolusi bumi, dinamika zaman yang menghapuskan kesenjangan antar sukūnina (kedamaian) dan takhallufina (perbedaan yang ada), maka inilah yang membentuk peradaban (hadharah) yang saling berkoneksi antar manusia, zaman, kesejarahan dan dinamika. Gerakan pembaharuan Islam kontemporer menghendaki pemindahan ‟ishlah din (reformasi agama) ke nahdhah syamilah’ (kebangkitan kinerja). Kemudian dari „nahdhah syamilah’ akan melahirkan pencerahan akal maka dengan sendirinya akan mudah terjadi revolusi sosial dan politik. Reformasi dalam konsep mitsali (ideal) menuju kepada reformasi sosial, harus melalui perkawinan wa’yu siyasi (wacana politik) dengan wa’yu tarikhi (wacana sejarah).Kombinasi pemahaman agama antara sensus literalis (makna yang banyak diterima dalam literal), sensus spiritualis (makna yang cepat membangkitkan kehadiran teologis) dan „sensus komunal‟ (mayoritas pendapat pakar) akan membentuk sebuah cakupan cakrawala hermeneutik desiratum yakni pemahaman agama yang dilahirkan melalui interpretasi yang diperoleh melalui pencapaian kegigihan para interpreter menemukan jalan tengah antara ideal good dalam Al Qur‟an dengan menciptakan persaudaran yang positif dalam beragama. Penelitian ini merupakan hasil dari penelitian studi pustaka.This paper describes the Hanafi who has introduced a hermeneutical theory with istimbat istiqra'i approach (deductive exploratory). Istiqra' is understood to mean istaqraitu meaning that I have been testing by bringing back test from the particular to the general through meaning knowledge of every part and specifications. Istiqra' is the ability to hold the conclusions of the summit view of the overall the same sense in every person or aesthetic appreciation of an individual who is accepted by all people in general. In this paper, hermeneutic revolutionary aims in relation to the earth liberation (tahriru aridhi) of Muslims in the name of God (Allah), aradhu al mi'ad (earth that fulfills the promise) binding between God and the earth with faith, lahūt ardh (making factuality of God on the earth) which is the union between monotheism and wahdatul ummah, between nubuwwah and historical dynamic, the revolution of the earth, with the dynamics that abolish disparities between sukūnina (peace) and takhallufina (differences), then that has shaped civilization (hadharah) mutually connect between man, age, history and dynamics. Contemporary Islamic reform movement requires the removal of ’ishlah din (religious reform) to nahdhah syamilah' (awakening of performance). Then from 'nahdhah syamilah' will give birth to enlightenment sense then by itself will easily occur social and political revolution. Reforms in the concept mitsali (ideal) to social reform should be through marriage wa'yu siyasi (political discourse) with wa'yu tarikhi (historical discourse). The combination of religious understanding between census literalists (meaning that is widely accepted in the literal), census spiritualist (meaning that quickly evokes the theological presence) and ‘census communal’ (the majority opinion of the expert) will form a coverage horizon hermeneutic desiratum that is the understanding of religion that was born through interpretation obtained through the achievement of the persistence of interpreters who find a middle course between the ideal good in the Qur'an in creating a positive religious fraternity. This study is the result of literature review.
Downloads
Download data is not yet available.
References
Abaza, Mona, Debates on Islam and Knowledge in Malaysia and Egypt: Shifting Worlds, cet. 1, (New York: Routledge, 2002)
Adams, Nicholas, Habermas and Theology, (Cambridge: Cambridge University Press, 2006)
al-„Abdali, Ibnu Maqshid, Ashhabu al-Ta’wilat al-Fasidah: al-Qadimah wa al mu‘ashirah,
(Lahore: Dar al-Kitab wa as-Sunnah, 2001), juz. 1.
Al-Buraey, Administrative Development, (New York: Routledge, 1985)
Al-Ghazali, Al mushtashfa min ‘Ilmi li ’Ushūl, tahqiq. Muhammad Asyqar, (Beirūt: Al- Risalah, juz. 1, cet. 1.
Al-Jabiri, Mohammad Abed, Democracy, Human Rights and Law in Islamic Thaought, (London:
I. B. Touris, 2009)
Al-Osaimi, Mohammed „Abd Al mohsen, The Persuasion of King Faisal Ibn Abd al-Aziz: A Case In Contemporary Islamic Oratory, (Bloomington: Indiana University, 1990)
Aslan, Reza, Beyond Fundamentalism: Confronting Religious Extremism in The Age of Globalization, (New York: Random House Publishing, 2009)
Ataman, Kemal, Understanding Other Religions: aAl-Biruni's and Gadamer's "Fusion of Horizons,” (Washington: The Council Research in Value and Philosophy, 2008)
Barakat, Halim, The Arab World: Society, Culture, and State, (California: University of California Press, 1993).
Black, C. Clifton, Reading Scripture with the Saints, trans. Stephen E. Fowl, (Cambridge: The Lutterworth Press, 2015).
Blass, Rachel B., The Meaning of the Dream in Psychoanalysis: Three Thirteenth-Century Sufi Texts, (New York: State University Of New York Press, 2002)Brogan, Walter A., Heidegger and Aristotle: The Twofoldness of Being, (New York: State University of New York Press, 2005)
Brow, Jeannine K., Scripture as Communication: Introducing Biblical Hermeneutics, (Grand Rapids: Baker Academic, 2007).
Browers, Michaelle L., Democracy and Civil Society in Arab Political Thought: Transcultural Possibilities, (New York: Syracuse University Press, 2006), ed. 1.
Christopher Norris, On Truth and Meaning: Language, Logic and the Grounds of Belief, (London: Continuum International Publishing Group, 2006).
Chung, Paul S., The Hermeneutical Self and an Ethical Difference: Intercivilizational Engagement, (Cambridge: James Clarke, 2012)
Copeland, Rita, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Tradition,
(New York: Vambridge University Press, 1995)
Doedes, Jacob Izaak, Manual of Hermeneutics for the writings of the New Testament, tran. G. W. Segman, (Edinburgh: T &b T Clark, tt)
Feuerbach, Ludwig, The essence of Christianity, trans. Merian Evans, (London: John Chapman, tt).
Fitzmyer, Joseph A., The Interpretation of Scripture: In Defense of the Historical-critical Method, (New Jersey: Paulist Press, 2008).
Gadamer, Hans-Georg, Philosophical Hermeneutics, tran. David E. Linge, (London: University of California Press, 2008).
Gorman, Michael J., Elements of Biblical Exegeisist: A Basic Guide for Students and Ministers, (USA: Baker Publishing Group, 2009)
Ḥasan Ḥanafi, Al-Din Wa al-Ṡaurah fi Mishr 1952-1981, (Kairo: Madbūli, 1989), vol. 1.
Al-Din wa al-Tahaharrur al-Ṡaqafah, (Kairo: Maktabah Madbuli, t.t)
al-Yamin wa al-Yasar fi al-Fikri al-Dini, (Mesir: Madbuli, 1989)
Al-Yamin wa al-Yasar fi al-Fikri al-dini, (Mesir: Madbūli, 1989).
Hiwar al-‘Ajyal, (Kairo: Dar al-Quba, 1998)
Min al-Naql ila al-‘Ibda‘, (Kairo: Dar al-„Aqiba, 2000), Juz. II.
Min al-Nash ila al-Waqi‘: Bunyat al-Nash, Jilid. I dan II, (Kairo: Markaz al-Kutab li al-Nasyr, 2004)
Min al-Nash ila al-Waqi‘: Takwin al-Nash, Jilid. II, (Kairo: Markaz al-Kutab li al- Nasyr, 2004
Ta’wil al-Ẓahiriyyat, (Kairo: Maktabah al-Nafizah, 2006)
Harrison, Victoria S., Religion and Modern Thought, (London: SCM Press, 2007).
Hill, Kenneth H., Religious Education in Theafrican American Tradition: A Comprehensive Introduction, (Missouri: Chalice Press, 2007)
Hood, Ralph W. et. al, The Psychology of Religion: An Emperical Approach, (New York: The Guilford Press, 1996)
Ibnu Taimiyah, Majmu‘ah al-Fatawa Li Syaikh al-Islam, (Riyadh: Matabi„ Riyadh, 1963), juz.17.
Janssens, Jules L., An Annotated Bibliography on Ibn Sina (1970-1989): Including Arabic and Persian Publications and Turkish and Russian References, (Leuven- Belgium: De Wulf Masioncentrum, 1991).
Kassab, Elizabeth Suzanne, Contemporary Arab Thaught: Cultural Critique in Comparative Perspective, ( New York: Columbia University Press, 2010)
Leyh, Gregory (Ed), Legal Hermeneutics: History, Theory, and Practice, (California: California University Press, 1992).
Liere, Frans van dan Franciscus Anastasius Liere, An Introduction to the Medieval Bible,
(Cambridge: Cambridge University Press, 2014)
Macqueen, Benjamin et. al. (ed.), Islam and the Question of Reform: Critical Voices from Muslim Communities, (Australia:Melbourne University Press, 2008).
Metz, Thaddeus, Meaning in Life: An Analiytic Study, (Oxford: Oxford University Press, 2013).
Murphy, Caryle, Passion for Islam: Shaping the Modern Middle East: The Egyptian Experience, (New York: Scribner, 2002).
Osborne, Grant R., TheHermeutical Spiral: A Comprehensive Introduction to Biblical Interpretation, (USA: InterVarsity Prees, 2006), ed. 2.
Palmer, Richard, Hermeneutics, (Evanston: Northwestern University Press, 1969).
Preyer, Gerhard (ed.), Donald Davidson on Truth, Meaning, and the Mental, (Oxford: Oxford University Press, 2012).
Ramadhan, Tariq, Islam and the Arab Awakening, (New York: Oxford University Press, 2012)
Western Muslims and the Future of Islam, (New York: Oxford Universirty Press, 2004)
Ricoeur, Paul, The Conflict of Interpretations, trans. Don Ihde, (Evanton: Northwestern University Press, 1974)
Risser, James, The Life of Understanding: A Contemporary Hermeneutics, (Indiana: Indiana University Press, 2012)
Robinson, James T., Samuel Ibn Tibbon’s Commentary on Ecclesiastes: The Book of the Soul of Man, (Tübingen: Mohr Siebeck, 2007)
Rubin, Barry (ed.), Revolutionaries and Reformers: Contemporary Islamist Movements in the Middle East, (New York: State University of New York Press, 2003).
Runciman, W.G. (ed.) Max Weber. Selections in Translation, Cambridge: Cambridge University Press, 1978), h. 171
Sadeghi, Behnam, The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition, (Cambridge: Cambridge University Press, 2013).
Saleh, Fauzan, Modern Trends in Islamic Theological Discourse in 20th Century Indonesia: A Critical Survey, (Leiden: Brill, 2001)
Sardar, Ziauddin, Reading the Qur’an: The Contemporary Relevance of the Sacred Text of Islam, (New York: Oxford University Press, 2011)
Schleiermacher, Friedrich, Hermeneutics and Criticism: And Other Writings, ed. Andrew Bowie, (Cambridge: Cambridge University Press, 1998), cet. 1.
Seebohm, Thomas M., Hermeneutics. Method And Methology, (Netherland: Kluwer Academic Publisher, 2004)
Sharify-Funk, Meena, Encountering the Transnational: Women, Islam and the Politics of Interpretation, (England: Ashgate Publishing Company, 2008).
Thiselton, Anthony C., Hermeneutics: An Introduction, (Michigan: Wm. B. Eerdman Publishing, 2009).
Tibi, Bassam, Political Islam, World Politics and Europe: Democratic Peace and Euro-Islam Versus Global Jihad, (New York: Routledge, 2008).
Vanhoozer, Kevin J., IsThre a Meaning in This Text?: The Bible, the Reader, and the Morality of LiteralyKowledge, (Michigan: Zondervan, 1998)
Voll, John Obert, Islam: Continuity and Change in the Modern World, (New York: Syracuse University Press, 1994).
Weber, Max, Economy and Society, ed. Guenter Roth and Claus Wittich, (CA: University of California Press., 1978).
Wilber, Ken, Eye to Eye: the Quest for the New Paradigm, (Massachutts: Shabhala Publications, 2001), ed. 4.
Adams, Nicholas, Habermas and Theology, (Cambridge: Cambridge University Press, 2006)
al-„Abdali, Ibnu Maqshid, Ashhabu al-Ta’wilat al-Fasidah: al-Qadimah wa al mu‘ashirah,
(Lahore: Dar al-Kitab wa as-Sunnah, 2001), juz. 1.
Al-Buraey, Administrative Development, (New York: Routledge, 1985)
Al-Ghazali, Al mushtashfa min ‘Ilmi li ’Ushūl, tahqiq. Muhammad Asyqar, (Beirūt: Al- Risalah, juz. 1, cet. 1.
Al-Jabiri, Mohammad Abed, Democracy, Human Rights and Law in Islamic Thaought, (London:
I. B. Touris, 2009)
Al-Osaimi, Mohammed „Abd Al mohsen, The Persuasion of King Faisal Ibn Abd al-Aziz: A Case In Contemporary Islamic Oratory, (Bloomington: Indiana University, 1990)
Aslan, Reza, Beyond Fundamentalism: Confronting Religious Extremism in The Age of Globalization, (New York: Random House Publishing, 2009)
Ataman, Kemal, Understanding Other Religions: aAl-Biruni's and Gadamer's "Fusion of Horizons,” (Washington: The Council Research in Value and Philosophy, 2008)
Barakat, Halim, The Arab World: Society, Culture, and State, (California: University of California Press, 1993).
Black, C. Clifton, Reading Scripture with the Saints, trans. Stephen E. Fowl, (Cambridge: The Lutterworth Press, 2015).
Blass, Rachel B., The Meaning of the Dream in Psychoanalysis: Three Thirteenth-Century Sufi Texts, (New York: State University Of New York Press, 2002)Brogan, Walter A., Heidegger and Aristotle: The Twofoldness of Being, (New York: State University of New York Press, 2005)
Brow, Jeannine K., Scripture as Communication: Introducing Biblical Hermeneutics, (Grand Rapids: Baker Academic, 2007).
Browers, Michaelle L., Democracy and Civil Society in Arab Political Thought: Transcultural Possibilities, (New York: Syracuse University Press, 2006), ed. 1.
Christopher Norris, On Truth and Meaning: Language, Logic and the Grounds of Belief, (London: Continuum International Publishing Group, 2006).
Chung, Paul S., The Hermeneutical Self and an Ethical Difference: Intercivilizational Engagement, (Cambridge: James Clarke, 2012)
Copeland, Rita, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Tradition,
(New York: Vambridge University Press, 1995)
Doedes, Jacob Izaak, Manual of Hermeneutics for the writings of the New Testament, tran. G. W. Segman, (Edinburgh: T &b T Clark, tt)
Feuerbach, Ludwig, The essence of Christianity, trans. Merian Evans, (London: John Chapman, tt).
Fitzmyer, Joseph A., The Interpretation of Scripture: In Defense of the Historical-critical Method, (New Jersey: Paulist Press, 2008).
Gadamer, Hans-Georg, Philosophical Hermeneutics, tran. David E. Linge, (London: University of California Press, 2008).
Gorman, Michael J., Elements of Biblical Exegeisist: A Basic Guide for Students and Ministers, (USA: Baker Publishing Group, 2009)
Ḥasan Ḥanafi, Al-Din Wa al-Ṡaurah fi Mishr 1952-1981, (Kairo: Madbūli, 1989), vol. 1.
Al-Din wa al-Tahaharrur al-Ṡaqafah, (Kairo: Maktabah Madbuli, t.t)
al-Yamin wa al-Yasar fi al-Fikri al-Dini, (Mesir: Madbuli, 1989)
Al-Yamin wa al-Yasar fi al-Fikri al-dini, (Mesir: Madbūli, 1989).
Hiwar al-‘Ajyal, (Kairo: Dar al-Quba, 1998)
Min al-Naql ila al-‘Ibda‘, (Kairo: Dar al-„Aqiba, 2000), Juz. II.
Min al-Nash ila al-Waqi‘: Bunyat al-Nash, Jilid. I dan II, (Kairo: Markaz al-Kutab li al-Nasyr, 2004)
Min al-Nash ila al-Waqi‘: Takwin al-Nash, Jilid. II, (Kairo: Markaz al-Kutab li al- Nasyr, 2004
Ta’wil al-Ẓahiriyyat, (Kairo: Maktabah al-Nafizah, 2006)
Harrison, Victoria S., Religion and Modern Thought, (London: SCM Press, 2007).
Hill, Kenneth H., Religious Education in Theafrican American Tradition: A Comprehensive Introduction, (Missouri: Chalice Press, 2007)
Hood, Ralph W. et. al, The Psychology of Religion: An Emperical Approach, (New York: The Guilford Press, 1996)
Ibnu Taimiyah, Majmu‘ah al-Fatawa Li Syaikh al-Islam, (Riyadh: Matabi„ Riyadh, 1963), juz.17.
Janssens, Jules L., An Annotated Bibliography on Ibn Sina (1970-1989): Including Arabic and Persian Publications and Turkish and Russian References, (Leuven- Belgium: De Wulf Masioncentrum, 1991).
Kassab, Elizabeth Suzanne, Contemporary Arab Thaught: Cultural Critique in Comparative Perspective, ( New York: Columbia University Press, 2010)
Leyh, Gregory (Ed), Legal Hermeneutics: History, Theory, and Practice, (California: California University Press, 1992).
Liere, Frans van dan Franciscus Anastasius Liere, An Introduction to the Medieval Bible,
(Cambridge: Cambridge University Press, 2014)
Macqueen, Benjamin et. al. (ed.), Islam and the Question of Reform: Critical Voices from Muslim Communities, (Australia:Melbourne University Press, 2008).
Metz, Thaddeus, Meaning in Life: An Analiytic Study, (Oxford: Oxford University Press, 2013).
Murphy, Caryle, Passion for Islam: Shaping the Modern Middle East: The Egyptian Experience, (New York: Scribner, 2002).
Osborne, Grant R., TheHermeutical Spiral: A Comprehensive Introduction to Biblical Interpretation, (USA: InterVarsity Prees, 2006), ed. 2.
Palmer, Richard, Hermeneutics, (Evanston: Northwestern University Press, 1969).
Preyer, Gerhard (ed.), Donald Davidson on Truth, Meaning, and the Mental, (Oxford: Oxford University Press, 2012).
Ramadhan, Tariq, Islam and the Arab Awakening, (New York: Oxford University Press, 2012)
Western Muslims and the Future of Islam, (New York: Oxford Universirty Press, 2004)
Ricoeur, Paul, The Conflict of Interpretations, trans. Don Ihde, (Evanton: Northwestern University Press, 1974)
Risser, James, The Life of Understanding: A Contemporary Hermeneutics, (Indiana: Indiana University Press, 2012)
Robinson, James T., Samuel Ibn Tibbon’s Commentary on Ecclesiastes: The Book of the Soul of Man, (Tübingen: Mohr Siebeck, 2007)
Rubin, Barry (ed.), Revolutionaries and Reformers: Contemporary Islamist Movements in the Middle East, (New York: State University of New York Press, 2003).
Runciman, W.G. (ed.) Max Weber. Selections in Translation, Cambridge: Cambridge University Press, 1978), h. 171
Sadeghi, Behnam, The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition, (Cambridge: Cambridge University Press, 2013).
Saleh, Fauzan, Modern Trends in Islamic Theological Discourse in 20th Century Indonesia: A Critical Survey, (Leiden: Brill, 2001)
Sardar, Ziauddin, Reading the Qur’an: The Contemporary Relevance of the Sacred Text of Islam, (New York: Oxford University Press, 2011)
Schleiermacher, Friedrich, Hermeneutics and Criticism: And Other Writings, ed. Andrew Bowie, (Cambridge: Cambridge University Press, 1998), cet. 1.
Seebohm, Thomas M., Hermeneutics. Method And Methology, (Netherland: Kluwer Academic Publisher, 2004)
Sharify-Funk, Meena, Encountering the Transnational: Women, Islam and the Politics of Interpretation, (England: Ashgate Publishing Company, 2008).
Thiselton, Anthony C., Hermeneutics: An Introduction, (Michigan: Wm. B. Eerdman Publishing, 2009).
Tibi, Bassam, Political Islam, World Politics and Europe: Democratic Peace and Euro-Islam Versus Global Jihad, (New York: Routledge, 2008).
Vanhoozer, Kevin J., IsThre a Meaning in This Text?: The Bible, the Reader, and the Morality of LiteralyKowledge, (Michigan: Zondervan, 1998)
Voll, John Obert, Islam: Continuity and Change in the Modern World, (New York: Syracuse University Press, 1994).
Weber, Max, Economy and Society, ed. Guenter Roth and Claus Wittich, (CA: University of California Press., 1978).
Wilber, Ken, Eye to Eye: the Quest for the New Paradigm, (Massachutts: Shabhala Publications, 2001), ed. 4.
Published
2015-04-14
How to Cite
NURKHALIS, Nurkhalis.
URGENSITAS HERMENEUTIK HASAN HANAFI DALAM MEMAHAMI AGAMA DI ERA GLOBALISASI.
Akademika : Jurnal Pemikiran Islam, [S.l.], v. 20, n. 1, p. 85-102, apr. 2015.
ISSN 2356-2420.
Available at: <https://e-journal.ejournal.metrouniv.ac.id/akademika/article/view/435>. Date accessed: 09 july 2024.
Section
Articles
All articles in the Akademika can be disseminated on condition that they still include the identity of the article and the source (Akademika). The publisher is not responsible for the contents of the article. The content of the article is the sole responsibility of the author.
Authors who publish this subject agree to the following terms:
First, the Authors retain copyright and grant the journal right from first publication with the work simultaneously licensed under a Creative Commons Attribution-ShareAlike 4.0 International License that allows others to share the work with an acknowledgment of the work's authorship and initial publication in this journal.
Secondly, the authors can enter into a separate or an acknowledgment of its initial (e.g., post-institutional repository or publish it in a book) publication in this journal.
Third, the authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) before publishing work is cited.
