scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

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

scholarly journals The Nature and Structure of the Islamic World

1996 ◽  
Vol 13 (3) ◽  
pp. 401-405
Author(s):  
Yousuf Dadoo
Keyword(s):  
Popular Culture ◽  
Print Media ◽  
The Other ◽  
Muslim World ◽  
The West ◽  
Literal Interpretation ◽  
Islamic World ◽  
The Bible ◽  
Western Media

The author offers a concise critique of Wes tern perceptions of Islamand the Muslim world. He then proceeds to discuss the Muslim world andproposes a taxonomy for it on the basis of certain configurations in orderto prove that the Muslim world should not be treated as a monolith.Contemporary problems, which shall be elucidated during the course ofthis review, are highlighted.In "Prospectus," Braibanti introduces the perception dialectic that isnow prevalent in the West as regards Islam. First, there is the pejorative"green menace," according to which the united hordes of Islam threaten toannihilate the West. Second, there is a more sober ecclesiastical, political,and intellectual reappraisal of Islamic issues. The author offers a tentativeprediction: In a more confrontational environment, the former view willpredominate, and vice versa. He then discusses the first component of thedialectic in greater detail over the next three chapters.In "Circles of Antagonism: Popular Culture," Braibanti states that thenegative bias toward Islam and the fear of it are reflected daily in Americanmedia and in policy-shaping forums. He cites a few contemporary examplesfrom literature, movies, print media, and documentaries.He argues that two "subtle rhetorical aberrations" (p. 7) prejudice theperception of Islam. The first one is the tenn fundamentalist, which isequated with violence. In Christianity, where this term is defined clearly,it refers to a literal interpretation of the Bible by a minority of adherentswho believe in biblical infallibility. When this term is applied to Muslimson this basis, virtually all can be called fundamentalists. However, as violencecannot be linked to the quintessentials of Muslim belief, it is unfairto blame all Muslims for the crimes committed by a minority. The authorcould have elaborated on the nebulousness of this term for Muslims withdetails like the following: Whereas certain groups of Christians, like theAmish, emulate lifestyles of earlier times in minute details, no "traditional"Muslim spurns conclusively the benefits of technetronics. So one wouldnot find a Muslim preferring to travel by camel when motor transportwould be affordable and more convenient."Fundamentalism" gained currency among Western media with theIranian revolution of 1979. Some Muslims often ask: Was this binaryopposition, namely, fundamentalist/other, fabricated to sow confusionamong Muslims? Would the "other" only refer to a nominal, nonpracticingMuslim? ...

Religious Freedom in Islam

2019 ◽  
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Muslim World ◽  
Human Right ◽  
The West ◽  
Empirical Examination ◽  
Public Controversy ◽  
Arab Uprisings ◽  
Islamic Tradition ◽  
The World ◽  
Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

scholarly journals Taking Back Islam

2003 ◽  
Vol 20 (3-4) ◽  
pp. 203-205
Author(s):  
Jay Willoughby
Keyword(s):  
Muslim World ◽  
Peaceful Coexistence ◽  
The West ◽  
Islamic Tradition ◽  
Set Up ◽  
The Many ◽  
Moral Discourses ◽  
Opening Section ◽  
Made In ◽  
Number Of Authors

This book is divided into nine sections: an opening section with intro ductoryessays, followed by eight chapters that discuss the writers' viewson certain issues. Each section contains several essays of anywhere frombetween three to six pages. Given the number of authors, I will mentiononly some of the points made in each section.In his introduction, Michael Wolfe lays out the book's generalpremise: Maybe it is time to stop looking to the "motherland" for ourunderstandings of Islam and Islamic tradition. Maybe it is time to growup. This call is sure to find a resonance among the many Muslims whoare tired of imported imams and imported books that are so far removedfrom our own reality in the West. Farid Esack brings up an interestingpoint: Historically, Muslims have known only two paradigms: oppression(Makkah) and governing (Madinah). However, given current realities,they must adopt a third kind: peaceful coexistence in a state of equality,as done by those Muslims who emigrated to Abyssinia.In "Violence," Khaled Abou El Fadl notes that Islam is concernedwith building and creating, and that ruining and destroying life is "an ultimateact of blasphemy against God." He writes that war is defensive anda last resort, that trade and technology are preferred, and that political discourseshave displaced moral discourses. Aasma Khan discusses hersmall group (Muslims against Terrorism), which was set up in the daysfollowing 9/11 to educate people "about the incompatibility oflslam withterrorist activities, hatred, and violence."In "Democracy," Karen Armstrong reminds us of several importantfacts: modernity/democracy is a process; that in the Muslim world, modernitywas imposed from above and has close ties with colonial subjugation/dependence, instead of independence; and that is imitation and not inno­vation. Religion, she asserts, can help people through the transition tomodernity. Alex Kronemer states that "the greatest obstacle to democracyin the Muslim world is not 'Islam,' it is poverty, the lack of education, andcorrupt and repressive regimes, many of which - and this is the importantpoint - are supported by the democracies of the West." This raises thequestion of whether the West really wants democracy in the Muslim world ...

scholarly journals TINJAUAN KRITIS ATAS TARIKH AL-UMAM WA AL-MULUK KARYA IBN JARIR AL-TABARI

ALQALAM ◽  
2019 ◽  
Vol 31 (2) ◽  
pp. 283
Author(s):  
Adnan Adnan
Keyword(s):  
The Other ◽  
Muslim World ◽  
Central Theme ◽  
Islamic History ◽  
Islamic World ◽  
Universal History ◽  
The World ◽  
History Of ◽  
Muslim Intellectuals ◽  
The Impact

Tarikh al-Umam wa al-Muluk (history of nations and kings) by Abu Ja'far Muhammad ibn Jarir al-Tabiiri, is by common consent the most important universal history produced in the world of Islam. This monumental work explores the history of the ancient nations, the prophets, the rise of Islam and the history of  the Islamic World down to the year 302 A.H./915 AD. His work, chronicled the History of Islam year by year; an attempt to categorize history from creation till the year 302 A.H/915 A.D. By the time he had finished his work, he had gathered all the historical traditions of the Arabs in his voluminous work. The Muslim world was not slow in showing its appreciation, and this work became famous as Islamic Traditional Historiography. However, much to criticize by western scholars (orientalist or lslamicist) sphere in writting   style  of Thabari  work not systematically and interp retatively. In fact, no discovered logical argumen and rational parallel with historical ideas manifesting. The impact of uncommon muslim scholars to become a reference for Islamic historical Studies. A central theme of this paper will be invate of Muslim intellectuals/scholars to be Tarikh Thabari as prominent reference in the Islamic historical studies. Moreover, I will argue that Tarikh al-Umam wa al-muluk by al-Tabari is the most important reference on Islamic history than the other references.

scholarly journals SOSIALISME ISLAM: PERSPEKTIF PEMIKIRAN POLITIK H.O.S. TJOKROAMINOTO

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Firman Manan
Keyword(s):  
Political Thought ◽  
The Other ◽  
The West ◽  
Islamic Tradition

In several literatures of Indonesian political thought, the ideas of socialism has been claimed as the doctrine came from and influenced by western political thought. On the other side, Islam political thought has been seemed as the doctrine came from Indonesia traditional heritages. These view was rejected by H.O.S. Tjokroaminoto who argues that socialism has been established and flourished inthe Islamic tradition before it was developed in the West. This article tries to describe H.O.S. Tjokroaminoto’s political thought about Islamic socialism which was constructed in the Islamic tradition rooted from Al-Quran and As-Sunnah.

Liberal Islam

2007 ◽  
Vol 24 (2) ◽  
pp. 44-70
Author(s):  
Muhammad Mumtaz Ali
Keyword(s):  
Women's Rights ◽  
Public Perception ◽  
Muslim World ◽  
Women’S Rights ◽  
The West ◽  
Islamic Tradition ◽  
Special Concern ◽  
Freedom Of Thought

In recent years, the focus of research and public perception has been on liberal, moderate, and modernist Islam. Liberal Islam advocates liberal solutions to the problems of religion and society, namely, interpretations of Islam that have a special concern for democracy, women’s rights and empowerment, freedom of thought, and other contemporary issues. Its adherents also forcefully assert that liberal Islam is authentic, not just merely a western creation, and therefore genuinely reflects the true Islamic tradition. In addition, they claim that the ummah (the Muslim world) should think and act in terms of adoption, reconciliation, and accommodation vis-à-vis the West to solve its problem of continuing undevelopment. I contend that the liberal perception and prescription are unrealistic and imaginative, that they contain inherent weaknesses, and that the liberal prescription is irrelevant to the ummah’s development.

scholarly journals RECENT SCHOLARSHIP ON ‘ISLAMIC’ DISCOURSE : AN EVALUATION AND ASSESSMENT

2016 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Tauseef Ahmad Parray
Keyword(s):  
Political System ◽  
Political Islam ◽  
The Other ◽  
Muslim World ◽  
Future Prospects ◽  
Islamic Fundamentalism ◽  
Recent Scholarship ◽  
Detailed Evaluation ◽  
To Come ◽  
Islamic Extremism

<p>The events of 9/11 era had a number of dramatic results for ‘Islam’ and the Muslim world; and one such result was a surplus of endeavours through various mediums to conceptualise, hypothesise, and posit an ostensible ‘divide’ between ‘Islam’ (as a religion, ideology, and political system) and Western culture and society. In post-9/11 era, Islam was frequently used as a ‘violent’ and ‘terrorist’ religion and, on the other, there has been a prodigious demand for information about Islam, and things related to Islam. It gave a momentum, in the years to come, to an issue (among a multiple of issues and discourses) referred as “Islamism”—a term/ label, in many senses, used collectively but commonly for “Islamic fundamentalism”, “Islamic extremism”, “Islamic conservatism”, “radicalism”, “political Islam”, etc. This paper, in this backdrop, presents an assessment of the recent scholarship on “Islamism” as a discourse. It highlights and presents a detailed evaluation and estimation, with some critical and comparative notes, on some important works dealing with various aspects and facets of Islamism (radicalism and political Islam), and puts forward some insights on the future prospects of ‘Islamism’ as a discourse.</p>

Liberal Islam

2007 ◽  
Vol 24 (2) ◽  
pp. 44-70
Author(s):  
Muhammad Mumtaz Ali
Keyword(s):  
Women's Rights ◽  
Public Perception ◽  
Muslim World ◽  
Women’S Rights ◽  
The West ◽  
Islamic Tradition ◽  
Special Concern ◽  
Freedom Of Thought

In recent years, the focus of research and public perception has been on liberal, moderate, and modernist Islam. Liberal Islam advocates liberal solutions to the problems of religion and society, namely, interpretations of Islam that have a special concern for democracy, women’s rights and empowerment, freedom of thought, and other contemporary issues. Its adherents also forcefully assert that liberal Islam is authentic, not just merely a western creation, and therefore genuinely reflects the true Islamic tradition. In addition, they claim that the ummah (the Muslim world) should think and act in terms of adoption, reconciliation, and accommodation vis-à-vis the West to solve its problem of continuing undevelopment. I contend that the liberal perception and prescription are unrealistic and imaginative, that they contain inherent weaknesses, and that the liberal prescription is irrelevant to the ummah’s development.

scholarly journals Pastors as gewonde genesers: Outobiografiese pastoraat as heelmiddel vir emosionele verwonding en verlamming by pastors

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
S. Phillip Nolte ◽  
Yolanda Dreyer
Keyword(s):  
Cognitive Dissonance ◽  
Paradigm Shift ◽  
New World ◽  
The Other ◽  
The Bible ◽  
To Come ◽  
The One ◽  
The Church ◽  
Church Tradition ◽  
The Way

Pastors as wounded healers: Autobiographical pastorate as a way for pastors to achieve emotional wholenessIn a previous article it was argued that pastors suffer from cognitive dissonance because of the paradigm shift from modernity to postmodernity, and the emotional woundedness that frequently results from their struggles to come to terms with the new world in which they have to live and minister. This article reflects on the way in which two further issues may exacerbate emotional woundedness in pastors. The one is church tradition, as it is reflected in several formularies used during church services in the Nederduitsch Hervormde Kerk van Afrika (NHKA), as well as the Church Ordinance of the NHKA. The other issue is the way in which pastors view the Bible. The language and rhetoric used to reflect on these issues are discussed and evaluated. In its last paragraph the article reflects on the possibility of autobiographical pastorate as a way for pastors to achieve emotional wholeness.

Introduction to Special Focus

2007 ◽  
Vol 35 (1) ◽  
pp. 1-3
Author(s):  
Ataullah Bogdan Kopanski ◽  
Mesut Idriz
Keyword(s):  
20Th Century ◽  
Muslim World ◽  
Special Focus ◽  
Special Edition ◽  
Field Of Study ◽  
The West ◽  
Islamic World ◽  
Original Works ◽  
Islamic Civilization ◽  
First Time

AbstractDuring the 20th century, there have been numerous scholarly attempts in studying, analyzing and even to some extent, criticizing the issues pertaining to the contacts, impacts and relations between the Muslim world and the West. However, when dealing with these issues, the geography should not be limited to the Muslim world and the West, Europe in particular, but it should cover both Europe and Asia taken together where the earliest civilizations took place and by the 7th century, Islamic civilization flourished in the center of domain civilizations. With a wider and more positive look, the four articles by the academicians, (namely Danial M. Yosuf, Ali Çaksu, Anke Iman Bouzenita and Mesut Idriz), selected to be featured in this edition will contribute not only to this field of study but also avoid or remove the barriers and concentrate on the bridges between the Islamic world and the Eurasia. All the articles are original works and published for the first time in this volume The focus of this special edition is on the paradoxes between the Islamic and Eurasian worlds.

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