Abstract
The purpose of this study is to construct the tafseer methodology of Hassan Hanafi in which he applies a new way of reading texts. The methodology used in this research is descriptive method using content analysis of literature. The main finding of this article is the existence of a new model of reading the text (Qur’an) offered by Hassan Hanafi in his Tafseer method. The uniqueness of the Tafseer methodology is the effort to incorporate social reality into the text. Departing from this reality, the text is engineered to overcome humanitarian problems. Thus the meaning of the text is directed to provide theological direction for efforts to solve human problems. In Hassan Hanafi's view, the text must be the theological foundation for humanitarian action. The essence of his specific view is that Tafseer does not pretend to seek universal meaning, but it looks for the temporal meaning that the Qur'an gives to certain generations by ignoring past and future interests. This kind of Tafseer always refers to the experience of Tafseer and its contemporary problems which put more emphasis on solving human social problems (al-manhaj al-tafsir al-ijtima'i) in the present context. The original aspect of this research is the reconstructing of Hassan Hanafi's thoughts in understanding the Qur'an progressively in opposition to the main mainstream Tafseer of the Qur'an in Muslim circles.
Highlights
The development of contemporary hermeneutics, especially the emergence of Gadamer-style productive hermeneutics, has opened new horizons in reading texts (Qur’an)
Hassan Hanafi's thematic Tafseer moves from the eclectic process of reducing the meaning of the text, while simultaneously inducing reality
In reading Hassan Hanafi, reality must speak in its own name
Summary
The development of contemporary hermeneutics, especially the emergence of Gadamer-style productive hermeneutics, has opened new horizons in reading texts (Qur’an). This method raises or accepts any prejudices that are valid in interpreting the Qur'an.. The methodological model can be divided into two groups as follows Those which set out with an effort to explain the meanings of the text more or less objectively and only turn to the present reality for contextualization. This first group was mainly represented by Fazlur Rahman, Muhammad Arkoun, and Nashr Abu Zaid. The second group was represented by progressive thinkers such as Farid Esack, Asghar Ali Engineer, and Hassan Hanafi
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More From: Millati: Journal of Islamic Studies and Humanities
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