MUHAMMAD SYAHRUR’S HERMENEUTIC
APPROACH
A.
Muhammad Syahrur’s Background
Muhammad Syahrur was born on 1938 in Damascus. He is
Emeritus Professor of
Civil Engineering at
the University of Damascus who
writes extensively about
Islam. Muhammad Syahrur trained as an engineer in Syirian,
the former Soviet Union and Ireland. 32
Muhammad Syahrur said: “I began with analysis the in For twenty years I -Kitab
wa al-Qur’an”. In 1982,
I found the
different between the
Kitab (book) and
al- Qur’an. The Qur’an is not the
whole book, but part of it that deal with
prophecy. The Shari’a (Islamic law) is the message, which is called by “The mother of the Book (Ummu al
-Kitab). Al-Qur’an and Ummu
al-Kitab , prophecy
and message, were
put together and this is called by al-Kitab (the holy
book).
Furthermore, Muhammad
Syahrur (here in
after referred as: began understanding Qur’an, where
al- Qur’an between -Kitab. According
to Syahrur: al-Qur’an in the popular meaning or in
Syahrur ‘s perspective is al - Kitab,
have been divided
into three parts:
(1) Ummu al-Kitab
(Muhkamat verses), (2)
al-Qur’an Mutasyabihat verses),
(3) Tafshil al-Kitab
(la muhkam wa la mutasyabih
verses). This categorization on chapter Imran, explicitly “ al-muhkam” “
al-mutasyabih”.
sometimes transliterated as
Qur’an, Alcoran or Al-Qur’an )
is the central religious text of Islam. Moslems
believe the Qur’an to be the book of divine guidance
and direction for
mankind, and consider
the original Arabic
text to be the final revelation of God. Islam holds that the Qur’an was
revealed to Muhammad by the Angel Jibril
(Gabriel) over a period of 23 years. Look detail
at Ushuluddin library
in software digital
library: Muhammad Shahrur,
al-Kitab wa al-Qur’an: Qira’ah Mu’asirah, (Damascus Dar al-Ahali, 1990), p. 51-61 category tafshil
al-kitab” , quotes Qur’an Yunus
verse 37. Syahrur’s argumentation when third
is signal that “ wa ukhoru mutasyabihat”. The word “ ukhoru” form nakirah,
must be understood as “the other part, not all”. So
as a consequence, the first is
(all) is muhkamata
a part (from
the second part)
is mutasyabihat, so
that the other
part is not
muhkam and not mutasyabihat
(la muhkam wa la mutasyabih), this is explained by Yunus
chapter as Tafshil
al-Kitab verses. Syahrur
elaborated those categories as
follow: the first, Ummu al-Kitab who was sent
down by Allah
to prophet Muhammad
(peace and blessings
of Allah be upon him) for 23
years in form al-inzal and al-tanzil as a part
of indivisible, 36
which consist of
the verses that
have correlation with al-suluk al-insan in law and morals, then, always open
for ijtihad (not in pure worshiping) agree with situation and condition of a society. 37 For understanding
the Muhkamat verses, the mechanism
is ijtihad with
limit theory (Nadhariyat
al- Hudud). Ummu al-Kitab
has character elastic
and subjective.
The
elasticity of understanding
and application ummu
al - kitab also called by law
consistency, there is al-Hadd al-Adna (minimal limit) and
al-Hadd al-A’la (maximal
limit). The subjective
of understanding in ummu al-Kitab
depend on man choice (ikhtiyar). All concept
in these, related
to al-Risalah (attribute of
a messenger of God) the prophet
Muhammad (peace and blessings of Allah
be upon him). The second, al-nubuwah is represented in the
two categories, Mutasyabihat
verses and Tafshil
al-kitab verses.
Mutasyabihat verses consist
of Al-Qur’an Sab’u - Matsani. Al-Qur’an verses to universe
law, the story
of past generation
(al-qasas), and historical
law (qawanin al-tarikh). Third,
the verses that don’t include on two categories before is called by Tafshil
al-Kitab or explainer verses.
Muhammad Syahrur
generated some thought
and it became controversial, where
Muslim community being in situation of
stagnant thought and
spread of imitative
process (Taqlid). Generally,
the Muslim conditions
in the Middle
East especially Syiria place), they bound dilemma to
follow the traditional
thought or modern
thought where aimed in secularization. Muhammad Syahrur is a technique figure and
his background is always affected
his method to understand the Islamic religion text. His
teacher, a colleague and a
professional friend, Ja’far al
-Bab in
Damascus University of Syria.
So far, the concern of Syahrur work
in religion discourse is called by Qira’ah Mu’ashirah series and all of his opuses have published by
Dar al-Ahali li
al-Tiba’ahwa -Nashrwa al-Tauzi
Damascus, Syria, such as:
1. Al-Kitab wa
al-Qur’an: Qira’ahMuasirah; 40
2. Dirasat Islamiyah
fi -Daulah wa al-
Mujtama’; 41
3. Al-Iman wa al-Islam:
Mandumat al-Qiyam;42
4. Nahwa Ushul
al-Jadidah lil Fiqh al-Islami:
Fiqh al- Mar’ah. 43
The first chapter of
this book is translated into Indonesia
language by Sahiron Syamsuddin and Burhanuddin;
with title: Prinsip
dan Dasar Hermeneutika
al-Qur’an (Yogyakarta: elSAQ
Press, 2004). The
second chapter is
translated by M.Firdaus;
with title: Dialektika
Kosmos dan Manusia,
(Bandung: Nuansa Cendekia, 2003). This
book explained about
some social-politic themes
and it has correlation with
civil and state
etc. Look at
Muhammad Shahrur, Dirasat Islamiyah Mu’asirah fi al -Daulah wa
al-Mujtama’ , (Damascus: Dar al-Ahali, 1994).
This book is translated into Indonesia language
by Badrus Syamsul Fata and
Syaifuddin Zuhri Qudsi;
with title: Tirani
Islam: Geneologi Masyarakat
dan Negara, (Yogyakarta: LkiS, 2003).
This book explained about classic concept deconstruction of “rukun Iman” and “rukun Islam” according to al -Qur’an,
which aimed for universality of
inclusive of Islam in global world. Look at Muhammad Shahrur, Al-Iman wa al-Islam: Mandumat al-Qiyam, (Damascus: Dar al-Ahali,
1996). This book is translated into
Indonesia language M. Su’udi; Islam
Dan Iman Aturan-Aturan Pokok,
(Yogyakarta: Jendela, 2002).
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