HISTORICITY OF INTERPRETATION OF THE QUR’AN (A STUDY ON FARID ESACK’S THOUGHT AND ITS IMPLICATION ON SEEING THE RELIGIOUS OTHERS)

Lina Halimah, NIM.: 07530056 (2011) HISTORICITY OF INTERPRETATION OF THE QUR’AN (A STUDY ON FARID ESACK’S THOUGHT AND ITS IMPLICATION ON SEEING THE RELIGIOUS OTHERS). Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Modern Muslim thinkers who try to find the answer of problems faced by contemporary Muslim society believed that previous scholars have failed to fulfill the need of understanding the whole idea and the spirit of the Qur’an; a thing that they call “Qur’anic moral messages” that is shâlih li kulli zamân wa makân. Farid Esack, a South African Muslim whose context is Apartheid regime, is also fullyaware of this need. He emphasizes that every interpreter has his or her own history, which become his or her basis in interpreting a text. Social transformation is not fully controlled by the sacred texts, but rather due to the conditions and the social challenges. Thus, the focus of this research are: What are the principal concepts of historicity of interpretation of the Qur’an according to Farid Esack? What is the implication of his concept to his thought about “the religious others”? What are the strengths and the weaknesses of his concept? This is a qualitative research using descriptive-analytical method. The primary source is Esack’s famous book, Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression, while the secondary sources includes his books The Qur’an: A Short Introduction, On Being A Muslim: Finding A Religious Path in the World Today and other relevant data. Method of analysis includes historical continuity, taxonomic analysis and interpretation, while the approach used in this research is historical-philosophical approach. The process of interpretation must be started with the awareness to the context surrounding the interpreter his or herself. This is what we call “historicity awareness”. In addition to understand the context of him or herself, the interpreter also has to understand the historicity of the texts he or she interprets. That is why the study of asbâb al-nuzûl and naskh is important. Just by considering the Qur’an as God’s revelation that is active and progressive, one can produce a progressive interpretation. This is formulated in a model of reception hermeneutics, which is communicating the idea of the universal text with the partial, ongoing process and discursive world. It necessitates dialectical relationship between text, context and the interpreter. Thus, Esack produced a new, different and more inclusive interpretation. This is reflected in how he interprets Îmân, Islâm and Kufr, as his starting point for understanding how the Qur’an’s view to other religious communities. Esack’s interpretation implies several things, as follows: (1) Deabsolutism of truth; the Qur'an recognizes the existence of pious people outside Islam and informs the universal, inclusive divine perspective that responds to the sincerity and commitment of all His people. (2) Relativism of understanding, it affirms that every truth and belief contains a possibility to be repaired, corrected and formulated in a dynamic and critical way. (3) The possibility of interfaith solidarity. Nevertheless, Esack’s thought, especially his liberation hermeneutics will always change in reacting every symptom of social change that happens. This means that his thought is rather inconsistent in other situation. There are things would be permanent and there are things would always change in his hermeneutics.

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