<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "HISTORICITY OF INTERPRETATION OF THE QUR’AN (A STUDY ON FARID ESACK’S THOUGHT AND ITS IMPLICATION ON SEEING THE RELIGIOUS OTHERS)"^^ . "Modern Muslim thinkers who try to find the answer of problems faced by\r\ncontemporary Muslim society believed that previous scholars have failed to fulfill\r\nthe need of understanding the whole idea and the spirit of the Qur’an; a thing that\r\nthey call “Qur’anic moral messages” that is shâlih li kulli zamân wa makân. Farid\r\nEsack, a South African Muslim whose context is Apartheid regime, is also fullyaware\r\nof this need. He emphasizes that every interpreter has his or her own\r\nhistory, which become his or her basis in interpreting a text. Social transformation\r\nis not fully controlled by the sacred texts, but rather due to the conditions and the\r\nsocial challenges. Thus, the focus of this research are: What are the principal\r\nconcepts of historicity of interpretation of the Qur’an according to Farid Esack?\r\nWhat is the implication of his concept to his thought about “the religious others”?\r\nWhat are the strengths and the weaknesses of his concept?\r\nThis is a qualitative research using descriptive-analytical method. The\r\nprimary source is Esack’s famous book, Qur’an, Liberation and Pluralism: An\r\nIslamic Perspective of Interreligious Solidarity against Oppression, while the\r\nsecondary sources includes his books The Qur’an: A Short Introduction, On Being\r\nA Muslim: Finding A Religious Path in the World Today and other relevant data.\r\nMethod of analysis includes historical continuity, taxonomic analysis and\r\ninterpretation, while the approach used in this research is historical-philosophical\r\napproach.\r\nThe process of interpretation must be started with the awareness to the\r\ncontext surrounding the interpreter his or herself. This is what we call “historicity\r\nawareness”. In addition to understand the context of him or herself, the interpreter\r\nalso has to understand the historicity of the texts he or she interprets. That is why\r\nthe study of asbâb al-nuzûl and naskh is important. Just by considering the Qur’an\r\nas God’s revelation that is active and progressive, one can produce a progressive\r\ninterpretation. This is formulated in a model of reception hermeneutics, which is\r\ncommunicating the idea of the universal text with the partial, ongoing process and\r\ndiscursive world. It necessitates dialectical relationship between text, context and\r\nthe interpreter. Thus, Esack produced a new, different and more inclusive\r\ninterpretation. This is reflected in how he interprets Îmân, Islâm and Kufr, as his\r\nstarting point for understanding how the Qur’an’s view to other religious\r\ncommunities. Esack’s interpretation implies several things, as follows: (1)\r\nDeabsolutism of truth; the Qur'an recognizes the existence of pious people outside\r\nIslam and informs the universal, inclusive divine perspective that responds to the\r\nsincerity and commitment of all His people. (2) Relativism of understanding, it\r\naffirms that every truth and belief contains a possibility to be repaired, corrected\r\nand formulated in a dynamic and critical way. (3) The possibility of interfaith\r\nsolidarity. Nevertheless, Esack’s thought, especially his liberation hermeneutics\r\nwill always change in reacting every symptom of social change that happens. This\r\nmeans that his thought is rather inconsistent in other situation. There are things\r\nwould be permanent and there are things would always change in his\r\nhermeneutics."^^ . "2011-06-28" . . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "FAKULTAS USHULUDDIN, STUDI AGAMA DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM.: 07530056"^^ . "Lina Halimah"^^ . "NIM.: 07530056 Lina Halimah"^^ . . . . . . "HISTORICITY OF INTERPRETATION OF THE QUR’AN (A STUDY ON FARID ESACK’S THOUGHT AND ITS IMPLICATION ON SEEING THE RELIGIOUS OTHERS) (Text)"^^ . . . . . 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