Abstract
As a method of Tafsir - in the context of classical science -, hermeneutics is used to solve, interpret and interpret the meanings contained in scriptures, jurisprudence, ancient documents and texts. Hermeneutics as a theory of interpretation will surely give birth to hetereutic products as operational-applications tafsirnya. Fazlur Rahman is one of contemporary Muslim thinkers using the hermeneutic approach in nash interpretation. He grew up in a strong family environment in holding religious teachings by adopting a system of schools against Imam Hanafi (Sunni) as a figure of mujtahid madhhab ulama with traditional-conventional Islamic thinking and developing his scholarship to Western world which influenced many modern-contemporary thinking patterns. Rahman's education with traditional and contemporary background is apparent in his ijtihad results by carrying on the Qur'an, systematic-interpretation and logical-synthesis approaches. Rahman's traditional-liberal form of thought can be understood from his superior theory of double movement theory which was launched in 1982 AD with his basic ideas and ideas about the fundamental differences between the legal aspects of the Qur'an and the ideal aspects of the moral al -Qur'an. The integration of an education system of the traditional system in the state of origin (Pakistan) with the modern system of philosophy while continuing its studies in the West (France) made Rahman consistent with the position of al-Qur'an and sunna as the source of the first and main Islamic teachings as a means to uncover the meaning of the text and messages of both mashdar al-hukm. Fazlur Rahman classified as a unique and prominent thinker of his time is very interesting to be studied. He grew up in Pakistan and expanded his science to France and then to Chicago Canada who was later invited by his local government to return to help in Pakistan. But his struggle in his birthplace did not last long which made Rahman have to move back to Chicago, Canada. It seems like this hijrah experience as a reference to make it easier to remind us of the popular hermeneutic theory which is also pacing or reciprocity between inductive and deductive ie double movement theory around text, context and contextualization
 Keywords: method , Tafsir and hermeneutics
Highlights
Ethics is a social action that continues to affect, reflect all human actions in general, whether the actions are good or bad
Ethics can be interpreted as a form of custom, custom, morals, character, feelings and attitude. the concept of ethics in general can not be separated from the base that affects the formation of ethics is the religion of Islam (Islam islamic) which became the main source of ethical review process - religious reading - in the reality of everyday life
The striking difference that religious ethics holds is primarily rooted in the Qur’an and asHadith, which significantly tends to divest the dialectics and focus on attempts to expel the spirit of Islamic morality in a more specific way to the study of religious ethics of Ibnu Athâ‘ god trying to get out of the craze of developing thoughts and passively choosing social problems
Summary
Etika merupakan sebuah refleksi manusia tentang apa yang dilakukannya dan dikerjakanya untuk menjadi seorang manusia sempurna, etika menjadi jalan manusia untuk mengenali perbuatan baik dan buruk, salah atau benar, membutuhkan waktu yang panjang dan pelik untuk merumuskan tentang etika. Dalam sejarahnya etika yang lahir disebabkan oleh rusaknya moral pada lingkungan kebudayaan Yunani, sehingga para filosof mempertanyakan kembali norma-norma dasar tentang manusia itu sendiri, seperti apakah norma-norma yang harus dianggap sebagai kewajiban, sehingga menuntun manusia untuk menemukan perbuatan baik yang akan dia perbuat. 3. Manusia Dalam Perspektif Menurut Ibnu Athâ’illah AlSakandarî Manusia merupakan makhluk yang sempurna diciptakan oleh Tuhan untuk mengadakan kebaikan di dunia, tercipta dari tanah kemudian diberi kelebihan berupa hati dan akal. Sebagai rahasia Allah yang ditiupkan kepada hamba-Nya. Menurut Hamka, tubuh manusia itu adalah sama kejadiannya dengan benda yang lain di dalam alam ini, tubuh atau jasmani manusia diciptakan dari tanah. Sementara hati menangkap objek-objek non material tersebut melalui pengetahuan langsung atau pengalaman batin yang biasanya di sebut dzawq. 23
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