HERMENEUTIKA ANTROPOSENTRIS HASSAN HANAFI (1935‒2021) DAN NASR HAMID ABU ZAID (1943‒2010): TINJAUAN HERMENEUTIKA FILOSOFIS

Ajar Permono, NIM.: 19300016008 (2022) HERMENEUTIKA ANTROPOSENTRIS HASSAN HANAFI (1935‒2021) DAN NASR HAMID ABU ZAID (1943‒2010): TINJAUAN HERMENEUTIKA FILOSOFIS. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Contemporary discourse on the interpretation of the Qur’an has so far been dominated by works that are methodical in nature and interpretation practice (exegesis). As for interpretations with philosophical nuances, there is relatively little discussion. This research aims to carry out a connected comparison of the interpretive theories of Ḥassan Ḥanafi and Naṣr Ḥāmid Abū Zaid, especially from the aspect of philosophical hermeneutics. The analysis was carried out using ideal text theory, Gracia’s special meaning theory, effective history theory and Gadamer’s horizon fusion theory. The use of the Gracia-Gadamerian theory is intended to identify the style, dialectics and epistemology of the hermeneutic theory of the two figures. From data research and analysis, it can be seen that Ḥassan Ḥanafi and Naṣr Ḥāmid Abū Zaid both put forward an anthropocentric interpretation, namely referring to human interests rather than a theocentric interpretation. The two figures also advocated the importance of modernity for the Islamic world by not abandoning tradition but reconstructing it. Ḥassan Ḥanafi’s axiomatic hermeneutics has a subjectivistcum- objectivist style, namely giving a large role to the interpreter in interpreting the text and placing awareness and reality (aside from the text) as important factors in interpretation. Ḥassan Ḥanafi’s axiomatic hermeneutics starts from the socio-political reform agenda and then develops a methodology by linking relevant verses. In this case, searching for the basic meaning of the text is not a priority. This is different from Abū Zaid’s humanistic hermeneutics, which prioritizes the search for the historical meaning (basic meaning) of the text and then uses a certain methodology to obtain its significance. Abū Zaid’s humanistic hermeneutics has an objectivistcum- subjectivist pattern; that is, it tends towards (highly) objective aspects. In this context, searching for the basic meaning of the text is necessary to avoid tendentious-ideological readings (qira’āh mughridhah, talwīn) as Abū Zaid accused of Ḥassan Ḥanafi’s axiomatic hermeneutics. As for the flow of the hermeneutical correlation between Ḥassan Ḥanafi and Abū Zaid, apart from its anthropocentric nature through the accommodation of human history and culture, it also has similarities in prioritizing awareness and reality in interpretation. Epistemologically, both hermeneutics utilize rational-scientific analysis by involving philosophy and modern empirical sciences. However, there is a difference in that Ḥassan Ḥanafi’s axiomatic hermeneutics uses a phenomenological approach and existentialist philosophy, while Abū Zaid’s humanistic hermeneutics uses a linguistic approach and literary criticism. The character of reasoning between Ḥassan Ḥanafi and Abū Zaid can be said to be relatively the same, namely rational-reformative with a slight difference in that Ḥassan Ḥanafi tends to be more revolutionary than Abū Zaid, who seems softer. The problems surrounding the two figures include the emergence of accusations of desacralizing the Qur’an, imposing extra-Qur’anic ideas and the influence of Marxism and secularism on the hermeneutical theories of the two figures. The significance of this study is the need to dynamize philosophical aspects in interpretation (philosophical hermeneutics) so as to trigger the development of interpretive methodology. All of this is necessary in order to encourage the emergence of fresh, contextual and humanist interpretations to replace interpretations that are repetitive, rigid and harsh. It is hoped that this comparative study of the anthropocentric hermeneutics of Ḥassan Ḥanafi and Naṣr Ḥāmid Abū Zaid can enrich the treasures of ‘ulumul Qur’an, especially contemporary theories of Qur’anic interpretation.

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