<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA"^^ . "This dissertation examines the controversy of the application of\r\nhermeneutics in the study of the Qur’an in Indonesia, motivated by\r\nthe escalation of the debate among Indonesian Muslim thinkers who\r\nare pro and contra against the controversy. The debate has grown\r\nincreasingly intense and massive as hermeneutics becomes part of\r\nthe struggle between Liberal-Progressive and Literal-\r\nFundamentalist Islamists in post reformation. The intensity of the\r\ndebate between these two poles of thoughts has, on the one hand,\r\nspawned creative tension, which gives birth to precious works in the\r\ninterpretive discourse. However, on the other hand, it cannot be\r\ndenied that it also leads to destructive tension, as each group tries to\r\nnegate the existence of the opposing group. Departing from the\r\nanxiety, this dissertation traces the history of the idea of applying\r\nhermeneutics in the interpretation of the Qur’an in Indonesia, the\r\nargument constructs built by the pro and contra groups against\r\nhermeneutics, and the causal factors that give birth to the pros and\r\ncons.\r\nUsing the intellectual history approach, this dissertation yields three\r\nfindings: First, the idea of applying hermeneutics in Indonesia goes\r\nthrough at least three stages: the stage of introducing hermeneutics\r\nthrough external Muslim hermeneutic works which are then\r\nfollowed by Indonesian Muslim thinkers; the stage of hermeneutical\r\ndiscourse by the Indonesian Liberal Islam movement; and the stage\r\nof hermeneutics integration in the interpretation of the Qur’an\r\nthrough academic works. Meanwhile, the massive rejection\r\nresponses come only in the second stage, when hermeneutics\r\nbecomes part of the Liberal Islam discourse.\r\nSecond, pro-hermeneutical Muslim thinkers propose three main\r\narguments: (1) they find a crisis and anomaly in the tradition of\r\nclassical commentaries; (2) the need to shifting paradigm to some\r\nconcepts, theories and workings of classical science of exegesis; (3)\r\nfeasible hermeneutics to overcome a number of crises in the\r\nclassical method of commentary. In contrast, Muslim thinkers of\r\ncontra-hermeneutics put forward the following argument of\r\nrejection: (1) Muslims already have a very adequate tradition of\r\nQur’anic commentary; (2) hermeneutics comes from the Western \r\nChristian tradition; (3) the application of hermeneutics will create a\r\nnew anomaly in the tradition of commentary.\r\nThird, the polemics surrounding hermeneutics cannot be separated\r\nfrom the socio-political context post-reformation since 1998. The\r\nprocess of political democratization in Indonesia after the reforms\r\nhas spawned two typologies of the Islamic movement, ie, the\r\nLiteral-Scriptural-Conservative Islamist movement and the Liberal-\r\nProgressive Islamist movement. In the openness of the reform era,\r\nthe two Islamic groups enjoy the same public space in voicing their\r\nideas of thought. The idea of applying hermeneutics was born as a\r\ncriticism of the tendency of literalism-scripturalism that is\r\nincreasingly strengthened with the growing Literal-Conservative\r\nIslamist movement in this era.\r\nThis dissertation can at least contribute to the development of\r\nIslamic sciences. Firstly, this study proves the existence of a number\r\nof new understandings that are different from the tradition of tafsir\r\nand al-Qur’an before. These new developments are summed up in\r\nthe notion of a more teo-anthropocentric concept of revelation; a\r\nmore exegetical method of interpretation between the text, the\r\nauthor and the interpreter; and affirmation of ta’wil as a method of\r\nhermeneutics in the Islamic tradition. Secondly, the spirit of the era\r\nthat lies behind the idea of applying hermeneutics is, among others,\r\nthe spirit to break the impasse of Islamic thought to respond to the\r\nchallenges of modernization and globalization. Meanwhile, the\r\nrejection of hermeneutics is motivated by the spirit of opposing\r\nWestern hegemony in the tradition of Islamic thought and the desire\r\nto maintain an established tradition of Islamic scholarship. Thirdly,\r\nthe ideas of pro and contra hermeneutics are disseminated through\r\nthe network of Islamic Religious College or Perguruan Tinggi\r\nKeagamaan Islam (PTKI) both public and private, Islamic religious\r\norganizations, Islamic studies centers and pesantren institutions.\r\nThe figures involved in the pros and cons of hermeneutics include\r\ncampus academics, intellectuals and ulama, activists of Islamic\r\norganizations, and activists of Islamic studies in general.\r\n[INDONESIA]\r\nDisertasi ini meneliti kontroversi penerapan hermeneutika\r\ndalam studi al-Qur’an di Indonesia. Penelitian ini dilatarbelakangi\r\noleh meningkatnya eskalasi perdebatan antara pemikir Muslim\r\nIndonesia yang pro dan kontra terhadap penerapan hermeneutika\r\ndalam studi al-Qur’an. Perdebatan antara kedua kelompok\r\nberkembang menjadi semakin intens dan massif ketika\r\nhermeneutika menjadi bagian dari pergumulan antara kelompok\r\nIslam Liberal-Progresif dan Islam Literal-Fundamentalis pasca\r\nreformasi. Intensitas perdebatan antara dua kutub pemikiran ini, di\r\nsatu sisi melahirkan ketegangan kreatif (creative tension), yang\r\nkemudian melahirkan karya-karya yang cukup berharga dalam\r\ndiskursus tafsir. Namun di sisi lain, tidak bisa dipungkiri,\r\nketegangan tersebut juga mengarah pada ketegangan destruktif,\r\nketika setiap kelompok berusaha menegasikan eksistensi kelompok\r\nyang berseberangan. Berangkat dari kegelisahan tersebut, penelitian\r\ndisertasi ini menelusuri sejarah gagasan penerapan hermeneutika\r\ndalam penafsiran al-Qur’an di Indonesia, konstruks argumen yang\r\ndibangun oleh kelompok yang pro dan kontra hermeneutika, serta\r\nfaktor-faktor penyebab yang melahirkan pro-kontra tersebut.\r\nDengan menggunakan pendekatan sejarah intelektual,\r\npenelitian disertasi ini menghasilkan tiga temuan: Pertama, gagasan\r\npenerapan hermeneutika di Indonesia setidaknya melewati tiga\r\ntahap, yaitu: tahap pengenalan hermeneutika melalui karya-karya\r\nhermeneut Muslim luar yang kemudian diikuti oleh pemikir Muslim\r\nIndonesia; tahap pewacanaan hermeneutika oleh gerakan Islam\r\nLiberal Indonesia dan tahap integrasi hermeneutika dalam\r\npenafsiran al-Qur’an melalui karya-karya akademik. Sementara itu,\r\nrespon penolakan secara massif baru muncul pada tahap kedua,\r\nyaitu ketika hermeneutika menjadi bagian dari wacana Islam\r\nLiberal.\r\nKedua, para pemikir Muslim yang pro-hermeneutika\r\nmengajukan tiga argumen utama, yaitu: (1) mereka menemukan\r\nadanya krisis dan anomali dalam tradisi tafsir klasik; (2) perlunya\r\npergeseran paradigma (shifting paradigm) terhadap beberapa\r\nkonsep, teori dan cara kerja ilmu tafsir klasik; (3) hermeneutika\r\nfisibel untuk mengatasi sejumlah krisis dalam metode tafsir klasik.\r\nSebaliknya, para pemikir Muslim kontra-hermeneutika mengajukan\r\nargumen penolakan berikut: (1) umat Islam sudah memiliki tradisi tafsir al-Qur’an yang sangat memadai; (2) hermeneutika berasal\r\ndari tradisi Barat-Kristen; (3) penerapan hermeneutika akan\r\nmenciptakan anomali baru dalam tradisi tafsir.\r\nKetiga, polemik seputar hermeneutika tidak dapat dilepaskan\r\ndari konteks sosio-politik pasca reformasi 1998. Proses\r\ndemokratisasi politik di Indonesia setelah reformasi telah\r\nmelahirkan dua tipologi gerakan Islam, yaitu gerakan Islam Literal-\r\nSkriptural-Fundamentalis dan gerakan Islam Liberal-Progresif.\r\nDalam keterbukaan era reformasi, kedua kelompok Islam tersebut\r\nmenikmati ruang publik yang sama dalam menyuarakan gagasangagasan\r\npemikirannya. Gagasan penerapan hermeneutika lahir\r\nsebagai kritik terhadap kecenderungan literalisme-skripturalisme\r\nyang semakin menguat dengan berkembanganya gerakan Islam\r\nLiteral-Konservatif pada era ini.\r\nPenelitian disertasi ini setidaknya dapat memberikan\r\nkontribusi bagi pengembangan ilmu-ilmu keislaman. Pertama,\r\npenelitian ini membuktikan adanya sejumlah pemahaman baru yang\r\nberbeda dengan tradisi ilmu tafsir dan al-Qur’an sebelumnya.\r\nPerkembangan baru tersebut tersimpul dalam gagasan tentang\r\nkonsep wahyu yang lebih teo-antroposentris, metode penafsiran\r\nyang lebih memberikan peran berimbang antara teks, pengarang dan\r\npenafsir; dan peneguhan ta’wil sebagai metode hermeneutika dalam\r\ntradisi Islam. Kedua, semangat zaman yang melatarbelakangi\r\ngagasan penerapan hermeneutika antara lain semangat untuk\r\nmemecahkan kebuntuan pemikiran Islam guna merespon tantangan\r\nmodernisasi dan globalisasi. Sementara itu, penolakan terhadap\r\nhermeneutika dilatarbelakangi oleh semangat menentang hegemoni\r\nBarat dalam tradisi pemikiran Islam dan keinginan untuk\r\nmempertahankan tradisi keilmuan Islam yang telah mapan. Ketiga,\r\npenyebaran gagasan pro dan kontra hermeneutika disebarkan\r\nmelalui jaringan Perguruan Tinggi Keagamaan Islam (PTKI) baik\r\nnegeri maupun swasta, ormas-ormas keagamaan Islam, pusat-pusat\r\nstudi keislaman dan institusi pesantren. Para tokoh yang terlibat\r\ndalam pro dan kontra hermeneutika meliputi kalangan akademisi\r\nkampus, kaum intelektual dan ulama, para aktivis ormas Islam dan\r\npegiat studi Islam pada umumnya."^^ . "2017-07-07" . . . . "UIN Sunan Kalijaga"^^ . . . "Pascasarjana, UIN Sunan Kalijaga"^^ . . . . . . . . . "NIM. 0631522"^^ . "Safrudin Edi Wibowo"^^ . "NIM. 0631522 Safrudin Edi Wibowo"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Text)"^^ . . . . . "BAB I, VI, DAN DAFTAR PUSTAKA.pdf"^^ . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Text)"^^ . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "lightbox.jpg"^^ . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "preview.jpg"^^ . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "medium.jpg"^^ . . . "KONTROVERSI PENERAPAN HERMENEUTIKA\r\nDALAM STUDI AL-QUR'AN DI INDONESIA (Other)"^^ . . . . . . "small.jpg"^^ . . "HTML Summary of #28739 \n\nKONTROVERSI PENERAPAN HERMENEUTIKA \nDALAM STUDI AL-QUR'AN DI INDONESIA\n\n" . "text/html" . . . "Tafsir Al Qur'an - Metode" . .