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‘Madzhab’ Orientalis dalam Studi Islam: Hermeneutika Dr Syamsuddin Arif

‘Madzhab’ Orientalis dalam Studi Islam: Hermeneutika Dr Syamsuddin Arif. Mengapa Perlu Hermeneutika?. Problematika Teks Bibel (Masalah “ Auctoritas ”, “Authenticitas ” & Kanonisasi ) Monopoli Gereja Katholik – Konsili Trent (1545-63) – Inquisisi heresi

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‘Madzhab’ Orientalis dalam Studi Islam: Hermeneutika Dr Syamsuddin Arif

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  1. ‘Madzhab’ Orientalis dalam Studi Islam: Hermeneutika Dr Syamsuddin Arif

  2. Mengapa Perlu Hermeneutika? • Problematika Teks Bibel (Masalah “Auctoritas”, “Authenticitas” & Kanonisasi ) • Monopoli Gereja Katholik – Konsili Trent (1545-63) – Inquisisi heresi • Martin Luther (w. 1546): “Scriptura sui ipsius interpres” • Matthias F. Illyricus (w. 1575): “Historia est fundamentum doctrinae” – historical criticism

  3. Littera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia. Harfiah teks mengajar peristiwa (>kota di Judea) Allegoria yang engkau yakini (>Gereja) Moralia yang engkau amalkan (>pengkudusan) Anagogia yang engkau idamkan (>sorga) 4 lapis makna (e.g. “Jerusalem”)

  4. HEBREW OT – Sefer Bereshit (Genesis KEJADIAN - Terjemahan Baru (TB)

  5. 3 pendekatan hermeneutika • Cukup bibel saja (sola scriptura) • Bibel menafsirkan dirinya (ipsius interpres) • Ayat-ayat saling berkaitan (thematic) • Konteks sejarah (Sitz im Leben)

  6. Ipsius interpres • Tafsir bibel bukan monopoli Gereja • Ayat-ayat saling menjelaskan • Tidak perlu merujuk pada tradisi (pendapat para tokoh Gereja) • “Mirip” (meski tidak sama dengan) metode tafsirul Qur’an bil Qur’an

  7. Parts of the Whole • Ayat-ayat saling berhubungan • Pemahaman mesti holistik (menyeluruh) • Pendekatan tematik • “Mirip” (meski tidak sama dengan) metode tafsir mawdhu‘i

  8. Sitz im Leben • Pendekatan sinkronik-diakronik • Pendekatan historis kritis • Mempertimbangkan konteks sejarah, budaya, politik masyarakat zaman itu • “Mirip” (meski tidak sama dengan) pendekatan Asbabun Nuzul

  9. 1 Corinthians 11 - Terjemahan Baru (TB) • 4Tiap-tiap laki-laki yang berdoa atau bernubuat dengan kepala yang bertudung, menghina kepalanya.5Tetapi tiap-tiap perempuan yang berdoa atau bernubuat dengan kepala yang tidak bertudung, menghina kepalanya, sebab ia sama dengan perempuan yang dicukur rambutnya.6Sebab jika perempuan tidak mau menudungi kepalanya, maka haruslah ia juga menggunting rambutnya. Tetapi jika bagi perempuan adalah penghinaan, bahwa rambutnya digunting atau dicukur, maka haruslah ia menudungi kepalanya.

  10. What is the Head Covering in 1 Cor 11:2-16 and Does it Apply to Us Today?by Daniel B. Wallace, Ph.D. Dallas Theological Seminary • 4 views in vogue on the text within evangelicalism : • (1) The text has no applicability to us today. Paul is speaking about a ‘tradition’ that he has handed on. Hence, since this is not the tradition of the modern church, we hardly need to consider this text. • (2) The head covering is the hair. Hence, the applicability today is that women should wear (relatively) long hair. • (3) The head covering is a real head covering and the text is applicable today, in the same way as it was in Paul’s day. Within this view are two basic sub-views: • The head covering is to be worn by all women in the church service. • The head covering is to be worn by women in the church service only when praying or prophesying publicly. • (4) The head covering is a meaningful symbol in the ancient world that needs some sort of corresponding symbol today, but not necessarily a head covering. This also involves the same two sub-views as #3 above.

  11. Hermeneutics of Homosexuality: • Historically, most Christian churches have regarded homosexuality as sinful. Relevant passages from both the Old and New Testament of the Bible include Genesis 19:4-29, Leviticus 18 and 21, Romans 1:18-32, 1 Timothy 1:10, 1 Corinthians 6:9-10 and Jude 1:7. Denunciation of homosexuality is also seen in early Christian writings, e.g. in the Didache and the writings of Justin Martyr, Clement of Alexandria, Tertullian,, Eusebius, St. John Chrysostom, St. Augustine of Hippo, and in doctrinal sources such as the Apostolic Constitutions. • Thomas Aquinas denounced sodomy as second only to bestiality as the worst of all sexual sins. Hildegard of Bingen condemned it as "perverted forms."

  12. Hasil Hermeneutika • However, in the 20th and 21st century, some modern historians and theologians have challenged such views and argue that those passages have been mistranslated or that they do not refer to what we now understand as “homosexuality.” • Thus, some churches now believe that homosexual behaviour can be morally acceptable. This view is held by the United Church of Canada, liberal congregations within the United Church of Christ, the Moravian Church, the Anglican Church of Canada, the Methodist Church of Great Britain, and Friends General Conference. A new denomination, the Metropolitan Community Church, has also come into existence specifically to serve the Christian GLBT community. • In addition, the Episcopal Church in the USA currently teaches that homosexuality is not a sin and ordained openly gay bishop Gene Robinson. This stance is controversial in the greater Anglican Communion.

  13. Asumsi / Landasan Teoritis • Tidak ada kitab / buku yang suci (bukan wahyu atau verbum dei) • Kitab suci harus diperlakukan sama dan setara dengan buku-buku lain • Pendekatan sastra (literary approach): Bibel sebagai karya sastra

  14. “… kita terlebih dulu menempatkan Mushaf Utsmani itu setara dengan teks-teks lain. Dengan kata lain, Mushaf itu tidak sakral dan absolut, melainkan profan dan fleksibel.”

  15. ”Islam yang ada di Indonesia bisa jadi berbeda dengan di Timur Tengah. Hal ini dikarenakan perbedaan pemahaman masyarakatnya akibat setting ruang yang tidak sama. Begitu pula Islam yang dipahami oleh generasi awal Islam, berbeda dengan yang dipahami gerenasi abad pertengahan maupun abad modern ini.” (Masdar Himly, MA dan Akh Muzakki, M.A.g, Dinamika Baru Studi Islam, (Surabaya: Arkola, 2005), hal. 84). “Al-Quran bukan lagi dianggap sebagai wahyu suci dari Allah SWT kepada Muhammad saw, melainkan merupakan produk budaya (muntaj tsaqafi) sebagaimana yang digulirkan oleh Nasr Hamid Abu Zaid. Metode tafsir yang digunakan adalah hermeneutika, karena metode tafsir konvensional dianggap sudah tidak sesuai dengan zaman.... Hermeneutika kini sudah menjadi kurikulum resmi di UIN/IAIN/STAIN seluruh Indonesia.” Hasil penelitian Litbang Depag, ttg paham Islam Liberal di sekitar kampus UIN Yogya; diseminarkan 14-11-2006. Dampak hermeneutika

  16. Pada 5 Mei 2006, Sulhawi Ruba, 51 tahun, dosen mata kuliah Sejarah Peradaban Islam, di hadapan 20 mahasiswa Fakultas Dakwah, menerangkan posisi Al-Quran sebagai hasil budaya manusia. "Sebagai budaya, Al-Quran tidak sakral. Yang sakral adalah kalamullah secara substantif.” • "Sebagai budaya, • posisi Al-Quran • tidak berbeda • dengan rumput."

  17. Mata kuliah “Kajian Orientalisme terhadap al-Quran dan Hadis” di Program Studi Tafsir Hadis Fak. Ushuluddin dan Filsafat Universitas Islam Negeri Jakarta (Sem VIII): Tujuan: Mahasiswa dapat menjelaskan dan menerapkan kajian orientalis terhadap al-Quran dan hadis. (Referensi: Mohammed Arkoun, Rethinking Islam; Norman Calder, Studies in Early Muslim Jurisprudence; Kenneth Crag, The Event of the Quran: Islam in Its Scripture; Farid Essac, Qur’an Liberalism and Pluralism: an Islamic Perspective of Interreligious Solidarity againts Oppression).

  18. Racun dalam Hermeneutika: • Relativisme makna: tidak ada tafsir yang mutlak benar; semuanya nisbi. • Senantiasa berubah: semua bisa ditafsirkan sesuai konteks / kebutuhan, kondisi, dan trend dalam masyarakat • “Capricious” (mengikuti selera pembaca masing-masing) = ittiba‘ul hawa

  19. Danke

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