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Eduvest �
Journal of Universal Studies Volume 3 Number 2, February, 2023 p- ISSN 2775-3735- e-ISSN 2775-3727 |
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THE HERMEUNETIC CONCEPT OF THE QUR�AN MUHAMMAD SHAHRUR |
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Nawal Nur Arafah
STAI Al Anwar Sarang Rembang |
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ABSTRACT |
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The
purpose of this paper is to elaborate on the developmentof
the qur'ān's pentak wilan transformation from a literal (textual) approach to
a contextual approach by the hermeneutic method initiated by the contemporary
Muslim intellectuals of Shaḥrūr. The
idea of Shaḥrūr can beused
as a method of interpreting the Qur'ān in this era of globalization so
that Muslims can continue to adapt to the times.� This paper is written using a library
research model, because the objects of study are things related to various
literature literature. This research uses a
philosophical-hermeneutical method that is included in the qualitative
approach, which intends to understand phenomena about the object of study,
with the method of description in the form of words and language
(narrative).� Shaḥrūr
introduced a linguistic approach called al-manhaj
al-tarīkhī. Initially, he combined the
linguistic methods of Abū 'Alī
al-Fārisī, Ibn Jinnī,
and 'Abd al-Qadīr al-Jurjāni.
But eventually Shaḥrūr concluded the
absence of synonyms in Arabic and Shaḥrūr
also made Mu'jam Maqāyis
al-Lughah by Ibn Fāris,
one of the adherents of the absence of synonymity, his mandatory reference.
It was this absence of synonymity that later became one of the principles of
the Shaḥrūr method of
interpretation.� In addition to the synonmatic denial in the hermentic
method Shaḥrūr is identical about the
theory of hudud or limit. Hudud theory is a method of understanding legal
verses (muḥkamāt) according to the
socio-historical context of contemporary society with the aim that the
teachings of the Qur'ān remain relevant and contextual as long as they
are within the territorial limits of the law of Allah Swt.
The fruit of Shaḥrūr's research, an
applicative theory known as naḍariah al-ḥudūd or limit theory was born.� (boundary theory).
This limit theory consists of the lower limit (al-ḥadd
al-adnā/minimal) and the upper limit (alḥadd al-a'lā/maximal).
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KEYWORDS |
Shaḥrūr, al-ḥudūd,
hermeneutics |
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This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International |
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INTRODUCTION
Understanding the
holy book of the Qur'ān was once widely used by classical scholars with a
normative approach or known as literal. The literal (normative) approach in
understanding the holy book of the Qur'ān has caused various criticisms
and at the same time efforts to find a new paradigm of interpretation that is
expected to be� able to be in line with
the� cultural conditions of mankind in
the era of globalization (Hadi, 2019). The
interpretation of the Qur'ān in a formal legal ( normative) manner is
considered less relevant to treat the disease of backwardness and backwardness
of Muslims. This led to the birth of several new approaches in the
interpretation of the Qur'ān text as a remedy for the alienation of
Muslims in this era of globalization. To overcome and liberate from the
suffering of alienation is precisely by making�
the Qur'ān a reference that is always present in all human
life,� in the hope that Muslims will have
power, control, peace of soul, and be able to solve all the problems of life
they face by always being in the corridors of the Qur'ān (Yunus, 2015).
The Qur'ān
according to historical records was derived according to the social and
cultural conditions of the region that surrounded it. In addition the
Qur'ān came down to respond to the events that occurred in society at the
time. Muslims in the abbasid dinasti era had experienced its golden glory in
various sectors, both education, economy and trade (Izzad,
2018). However, in the
12th-15th centuries AD the Muslims suffered a setback that began with the
Mongol tantara attack led by Hulaghu Khan on the city of Baghdad and followed
by the decline of dalam in the field of science. In addition, the backwardness
and decline of Muslims is signaled because of the lack of understanding the
source of the teachings of the Qur'ān, When in dialogue with the problems
that exist in the global post-modern period, so that there appears to be a gap
between the normative (textual) and the historical (contextual) or between
normativity and historicity. This relity is why Muslims need to find alternative
approaches to qur'ān interpretation that are adequate to address gaps in
the understanding of the Qur'ān (Awwaliyah, 2019). �
In general, the
existing classical interpretation pattern emphasizes the dialogue between the
text (verse) and the mufasir, and reflects less on its sociocultural dynamics
as well as its historical side. The hermeneutics method� is a method of inevitability and an urgent
need to understand the meanings of the Qur'ān as a whole, both through
theological, ethical, legal (fiqh)� views
to become a synergistic whole. The interpretation of texts (interpretations) as
products of human history, inseparable from the movement of� socio-cultural historical changes that
surround them, so that the issue of relevance arises that always peeks out from
behind the veil of contemporary religious thought and Islamic thought.
Therefore, hermeneutics seems more appropriately applied as a method of
interpreting the Qur'ān in today's global era, because it is related to
three aspects of a text, namely the context in which the text was written, the
grammatical composition of the entire text, and its worldview (Fahmi, 2019).
�In this modern era there are two concerns of
Muslims about understanding the Qur'ān. First, understanding the
Qur'ān is universally precise, after rapid changes in this era of
globalization. Second, how exactly is the basic conception of the Qur'ān
in tackling the negative excesses of the roar of the wheels of social change in
the era of modernity (globalization) as it is today. This second issue is more
related to the role of the Qur'ān as a normative teaching faced with
empirical social reality. This is the reason why it is important to have a
paradigm of understanding the Qur'ān which not only revolves around
the� text normatively but requires a
complete approach, namely hermeneutic (Auliya
& Gazali, 2020).
RESEARCH
METHOD
This paper was
written with the aim� of outlining the
development of the Qur'ān's pentak wilan transformation from a literal
(textual) approach to a contextual approach by the hermeneutic method initiated
by contemporary Muslim intellectuals Shaḥrūr. The idea� of Shaḥrūr can beused as a method
of interpreting the Qur'ān in this era of globalization so that Muslims
can continue to adapt to the times.
This paper is
written using a library research model, because the objects of study are things
related to various literature literature. Library research, in addition to
being intended as a first step to prepare a research framework, is also to
deepen theoretical studies and obtain research data. This research uses the
philosophical-hermeneutic k�� method�� included in the qualitative approach, which
intends to understand the phenomenon about the object of study, by the method
of description in the form of words and language (narrative).
There are two
sources of data that are the basis for this study. First, the data obtained
from primary sources is data that provides first-hand information, in this case
it is the book by Muhammad Shaḥrūr: al-Kitab Wa al-Qur'an Qira'ah
Mu'ashirah.� Second, data obtained from
secondary sources are sources that have cited from other sources, namely
supporting data sources, such as those contained in books, books, journals and
other sources that relate to or support the preparation of this research and to
strengthen arguments.
After the
necessary data is all collected, the next step is the processing or process of
data analysis. At this stage, the researcher seeks to comprehensively describe
the various opinions of scholars regarding the epistemology of contemporary
Qur'ān interpretation as well as the hermeneutic application of Muhammad
Shaḥrūrūr's interpretation and its significance in the
interpretation of the Qur'ān obtained from various existing data. The way
that researchers take is to provide a conceptional picture of the object of
study systematically in accordance with the established framework.
RESULT
AND DISCUSSION
1.
Biography of Muhammad
Shaḥrūr
The full name of this liberal Islamic thinker is Muḥammad Shaḥrūr
Ibn Dayb. He was born in Salihiyah Crossroads, Damascus, Syria on April 11, 1938.1
Syria is one of the countries that has experienced the problem of modernity,
especially the clash of religion with the Western modernization movement. This
problem arose because besides being invaded by France as a result of the
Turkish modernization movement, Syria had also been part of the territory of
the 'Uthmāniah dynasty (in Turkey). This problem
also gave birth to figures such as Jamal al-Dīn
al-Qasimi (1866-1914). Muḥammad Shaḥrūr was the fifth son of a dipper named Dayb Ibn Dayb and Ṣiddīqah binti Ṣalīh
Filyūn. Shaḥrūr
was blessed with five children, 1Ṭāriq, al-Lays, Basūl,
Masum and Rima by a wife named 'Azīzah (Syahr�r
& Zayd, n.d.).
His primary and secondary education was pursued in Syria
until he obtained his high school diploma in 1957 from the educational
institution 'Abd al-Raḥmān al Kawākib, Damascus. In 1958 he obtained a scholarship
from the government and left for Saratow in Moscow,
USSR to study civil engineering and in 1964, where he successfully completed the
diploma program in civil engineering. In 1965, Muḥammad
Shaḥrūr returned to Syria with a
Bachelor's degree in Civil Engineering and taught at the Faculty of Civil
Engineering of the University of Damascus. Furthermore, in 1968, the university
sent him further studies at Ireland National University, Ireland then led him
to obtain Masters (1969) and Doctorate (1972) degrees in Land and Foundation
Mechanics specialization. Later he was appointed Professor of the Department of
Civil Engineering at the University of Damascus (1972-1999). In 1982-1983 Shaḥrūr was sent by the University of Damascus
to become an expert at Al Sand Consult in Saudi Arabia. In addition, together
with his colleagues, he opened the Dār al-Istishārah al-Handasiah
Engineering Consulting Bureau in Damascus.Abu Muslim, "Reinterpretation of the Concept of Islam
and Faith in the Qur'an (Study of the Thought of Muhammad Shahrur),"
Dialogia 15, no. 1 (2017): 27.
2.
Works by Shaḥrūr
Some of Shaḥrūr's
works include a) Al Kitab wa al-Qur'an: Qiraah al Mu'asirah (has been
translated into Indonesian under the title Principles and Foundations of
Contemporary Qur'ān Hermeneutics). b) Dirāsat
Islāmiah Mu'āṣirah
fi al-Daulah wa al-Mujtama'; al-Imān wa al- Islām; Manḍūmāt al-Qiyām;
Naḥw Uṣūl Jadīdiah li al-Fiqh al-Islāmī;
Fiqh al-Mar'ah; Mashrū'
Mithāq al-'amal al-Islāmī (translated under the title
Methodology of Contemporary Islamic Fiqh) and a number of other Islamic
articles that gave birth to pros and cons among other Muslim thinkers. Alam Tarlam, "Analysis And
Criticism Of The Hermeneutic Method Of The Qur'an Muḥammad Shaḥrūr," Emprismation 24,
no. 1 (2015): 95.
3.
Background of Shaḥrūr's Thought
Social reality is one of the aspects that gives birth to a theory,
especially in understanding human life. The intellectual world cannot be
separated from an anxiety that comes from social problems. In other words,
social reality is a response and dialectical that gives birth to constructs of
thought (theory) that are developed in society. One of them is in the theory of
understanding the Qur'ān (tafsir). This is in accordance with the concept
of hermeneutics in the understanding of the Qur'ān terminologically
hermeneutics is the explanation of something that has not been clear to be
clear by using language, interpreting and explicitizing
vague meanings to be clearer. "Hermeneutics as the science of
reflecting on how a word and evention at past time
and culture may be understood and become existentially meaningfull
in our pressure situation" (Carld, 2016).
Hermeneutics is a scientific concept of interpreting and understanding
texts and events in the past, to understand their meaning as a whole, so that
they can be applied in a contemporary context. In the Islamic scientific
tradition, interpretation has a disposition similar to hermeneutics, in which there
are problems with the interpretation, understanding, and meaning of a text.
However, between the two there is a fundamental difference; tafsir refers to
the praxis of interpretation in the form of comments on the text, while
hermeneutics is related to theoretical and methodical elements in the meaning
of the Qur'ān (Arabic) which is composed in the form of these texts that
need to be understood by Muslims from generation to generation in a sustainable
manner and according to their respective sociocultural conditions. The
hermeneutics approach aims to make the interpreter live out the world of texts
that are nuanced in the past, to be adapted to the contemporary empirical world
known as the fusion of horizons. This consideration is in order to meet, answer,
and solve society's problems that are actual contemporary (contextual). Mufid, "The Philosophical Approach of Hermeneutics
in the Interpretation of the Quran," 36. Muhmad Shaḥrūr, Principles and Foundations
of Contemporary Hermeneutics. (Yogyakarta: eLSAQ Press, 2007), 28.
This hermenetic method is behind Muhammad Shaḥrūr's thought in the problem of Islam and
his ideas related to the development of the contemporary Islamic tradition of
sciences, which, according to him, has a number of problems as follows:
a. There is no methodological clue in the thematic scientific discussion of
the interpretation of the holy verses of the Qur'ān revealed to the
Prophet Muhammad Saw. In fact, the main requirement in scientific studies is an
objective view of something without excessive pretensions and sympathy;
b. The use of past legal products to be applied in contemporary issues. Legal
thinking about women is one example. For this reason, it is necessary to have
jurisprudence with a new methodology that is not only limited to al-fuqahā' al-khamsah;
c. The absence of utilization and interaction of the philosophy of the
humanities (al-falsafah al-insāniah).
This is due to the dualism of science: Islamic and non-Islamic. The absence of
this interaction resulted in the barrenness of Islamic thought.
d. The absence of a valid Islamic epistemology. This has an impact on
fanaticism and indoctrination of the school which was an accumulation of
thought centuries ago. As a result, Islamic thought became narrow and
undeveloped;
e. The products of jurisprudence that exist today (al-fuqahā'
al-khamsah) are no longer relevant to the demands
of modernity so there is a need for a new formulation of jurisprudence. Tarlam,"Analysis and
Criticism of the Hermeneutic Method of the Qur'an Muḥammad Shaḥrūr," 96.
�In his thinking Shaḥrūr
assumes that truth is tentative. Shaḥrūr
tried to collaborate on the weaknesses of thought in Islam. He gave rise to
thoughts that were considered controversial for many. He also saw the
polarization of society into two groups. First, those who are rigidly guided by
the literal meaning of radiation. They think that what is suitable for the
early generations of Muslims is also suitable and appropriate to the current
generation of people. Second, those who call for secularism and modernity
reject all Islamic thought, including the Qur'ān. They were Marxists, Communists,
as well as some Arab Nationalist figures (Syahr�r
& Zayd, n.d.).
4.
The Hermeunetic Concept of Muhammad Shaḥrūr
The concept of hermeneutics Shaḥrūr
has 3 keys that are the basis of Shaḥrūr's
thinking with regard to hermeunetik. The three
keywords will always be interrelated and become the starting point in any study
in philosophy including about Godliness (theology), nature (naturalistic), and
man (anthropology). These three concepts are kainunah
(condition of being), sairurah (condition of
processing), shairurah (condition of
being). This concept is described in the following points:
a.
Kainunah/ the concept of
being.
ainunah mis a concept that relates the issue of Godliness, nature
and man as something that exists that will continue to experience a condition
of being that cannot be separated from the passage of time (time) as a
condition of process that continues to experience development and change in
each stage.� Kainunah
or being is the beginning of something that exists.
b.
Sairurah (process condition)
Sairurah (process condition) is a movement of time or conditions
that continue to develop and change at every stage.� Sairurah
c.
Shairurah (condition of being)
Shairurah is a condition of being or can be said to be a ��goal (goal).�
Shahirurah is the movement of the
passage of time, while shairūrah or becoming is
something that becomes the goal for the "first existence" after going
through the "process phase".
These three key concepts indicate that in understanding and interpreting
the Qur'ān it is inseparable from knowing how the history of the verse is.
In the context of Amin Abdullah the concept of sairurah
is the concept� of
reading historically. The product of its interpretation and methodology is part
of the existence of the kainūnah which is
timeless by the course of history (sairūrah)
which must certainly develop and even change according to the needs and demands
of the times. Therefore, the methodological project of understanding the
Qur'ān as a "proceeding condition" of the course of
interpretation as an attempt to ground the Qur'ān in the classical era may
have become obsolete because it experienced a "condition of being".
In his methodology, Shaḥrūr introduced
a linguistic approach called al-manhaj al-tarīkhī. Initially, he combined the
linguistic methods of Abū 'Alī
al-Fārisī, Ibn Jinnī,
and 'Abd al-Qadīr al-Jurjāni.
But eventually he concluded the absence of synonyms in Arabic and he also made Mu'jam Maqāyis al-Lughah by Ibn Fāris, one
of the adherents of the absence of synonymity, his mandatory reference. It was
this absence of synonymity that later became one of the principles of the Shaḥrūr method of interpretation. According to
him, each expression in Arabic has an independent meaning. There is no contextualization
for either the text, its reception, or its compilation. In other words, the
Qur'ān is a text without any context. It is a self-contained text with no
connection to the history or society to which the revelation is intended. For
him, the most important context in understanding the Qur'ān is the
political and intellectual context in which the people live. Muhammad Yusuf Yunus, "Hermeneutics
of the Qur'an Muhammad Shaḥrūr,� Islamic Discourse 9,
no. 1 (2015): 85�91.
Shaḥrūr in synonmatic denial implementation is a
redefinition of terms that have been considered synonymous, such as al-Kitāb, al-Qur'ān, al-Furqān,
and so on. In addition, this approach also has implications for the
classification of the Qur'ān. According to Shaḥrūr,
the verses of the Qur'ān are divided into two dimensions: prophetic and
religious. In the prophetic dimension, there are mutashābih
verses and lā muḥkam
wa lā mutashābih verses (tafṣīl
al-kitāb) understood according to "wa ukharu mutashābihāt",
not "wa al-ukharu
mutashābihāt" because the two are
certainly very different in meaning. The verses of the Qur'ān are also
divided into two: al-Qur'ān al-'Aḍīm
and Sab'ul Mathānī.
In terms of its content, these verses contain good information about creeds,
stories, and scientific knowledge so that they cannot be changed and are
outside the scope of human endeavors which are then called qadar.
The mutashābih verses fall into the nubuwwah dimension because they contain bayyināt
Mufid, "The Philosophical Approach of Hermeneutics
in the Interpretation of the Quran," 37. (objective-empirical natural law) verses that are acceptable to all. These
verses editorially remain in their textual form but change and are relative to
the aspect of their understanding. Whereas the muḥkam
verses, according to Shaḥrūr, are referred
to asumm al-Kitāb and
enter into the dimension of depravity as a guide for the devout and
complementary to the knowledge that has been revealed in the nubuwwah dimension. The muḥkam
verses consist of worship, law, muamalah which are ḥudūdīdī/limit or have variations of
boundaries and are not legal-textual specific (Kurd
et al., 2020).
In addition to the synonmatic denial in the hermentic method Muhammad Shaḥrūr
is identical about the theory of hudud or limit. The hudud/ limit theory is a
method of understanding legal verses (muḥkamāt)
according to the socio-historical context of contemporary society with the aim
that the teachings of the Qur'ān remain relevant and contextual as long as
they are within the territorial limits of the law of Allah Swt.
The fruit of Shaḥrūr's research, an
applicative theory known as naḍariah
al-ḥudūd or limit theory was
born (boundary theory). This limit theory consists of the lower limit (al-ḥadd al-adnā/minimal)
and the upper limit (alḥadd al-a'lā/maximal). The contribution of this theory, as
quoted from the book Epistemology of Contemporary Interpretation, is first,
with the theory of limits, the legal verse that has been considered final and
certain without any other alternative understanding turns out to have the
possibility of being interpreted in a new way. In this context, Shaḥrūr was able to explain methodologically and
apply this theory in his interpretation through a mathematical approach.
Second, with limit theory, a mufasir is able to
maintain the sacredness of the text without having to lose his creativity in
doing ijtihad to open up the possibility of interpretation as long as it is
within the limits of the law of Allah Swt (Ismail et al., 2012).
�Shaḥrūr
based his concept on compiling boundary theory on QS. al-Nisā'
[4]: 13-14
.
(Those laws) are provisions from God. Whoever obeys Allah
and His Messenger, Allah undoubtedly puts it into the heaven that flows in it
the river of the river, while they are eternal in it; and That is the great
victory.12 And Whoever disobeys Allah and His Messenger and violates His
provisions, undoubtedly Allah puts him into the fires of hell while he is
eternal in them; and to him the insulting torment (Qs. An-Nisa; 13-14).
Shaḥrūr observes a fragment of the verse "tilka
ḥudūd al-allāh"
which asserts that those who have the authority to set boundaries are the
Prophet and the Apostle, and in essence the authority that Muhammad has is not
full and he is the pioneer of ijtihad in Islam.14 The law established by the
Prophet was more temporal-conditional in accordance with the degree of
understanding, reasoning of the times, and the civilization of the masarakat at that time. That is, the provisions of the law
are not binding until the end of time. So, this is where we have the space to
look at the Qur'ān and have faith in the situations and conditions that
science is in the present background. Through his physics postulates, Shaḥrūr argues that no object moves in the form
of a straight line. All objects from the smallest electrons to the largest
galaxies move ḥanīfīah (not straight) (Hakim, 2022). Shaḥrūr gives a mathematical picture
of the relationship of al hanifah and al istiqomah with a curve below:
����������������������������������������������� �X
Curve Image (al Hanafiyah of Ijtihad space)
The X-axis describes the epoch or context of historical time, while the
Y-axis as a law established by Allah Swt. This curve
describes the dynamics of human ijtihad moving in line with the X-axis bounded
by the laws prescribed by God on the Y axis.
Based on his study of legal verses, Shaḥrūr
concluded that there are six forms of boundary theory that can be described in
mathematical form with the following details:
a.
That is to say: The man who steals and the woman who
steals, cut off the hands of both (as) retribution for what they do and as a
torment from God. and Allah is All-Mighty again All-Wise.
Both men and women then cut off their hands. Cut hands here is the maximum
punishment. Therefore the penalty for thieves does not
have to be hand-cut but depends on the quality of the stolen goods and the
conditions at that time.
b.
Halah al-had al-adna
(minimum limit position)
The resulting area is in the form of an open curve that has one minimum
boundary point. This point is located in a straight line parallel to the X
axis. Within this minimum limit Shaḥrūr
exemplifies the Qur'ān's prohibition against marrying the women mentioned
in QS. al-Nisā': 22 Under no circumstances shall
there be any violation of this limitation despite the ijtihad process. An
example of this limitation is found in sura al-Nisā':
23 Under no circumstances is it permissible to marry those prohibited in this
verse, even if it is based on ijtihad Jonah,
"Hermeneutics of the Qur'an Muhammad Shaḥrūr.�
c.
Halah al-haddain
al-a'la wa al-adna ma'an (maximum limit position along with the minimum limit)
The resulting regions are closed and open curves, each of which has a
maximum and minimum turning point. The two turning points are located together
with a straight line parallel to the X axis. Between these two curves there is
a tangent point (nuqṭah al-ini'tāf) that is exactly between them. This
position is also called ḥālah al-mustaqīm or ḥālah
al-tashrī' al-ayni
(position of absolute legal determination). Examples This limitation applies to
the division of the natural inheritance of the Qur'ān an-Nisa: 11
d.
Halah al-mustaqim
(straight position without alternative)
The resulting area is a straight line parallel to the X axis. Because it is
a straight line, this position puts the maximum turning point in line with the
minimum turning point. There is only one case in the Qur'ān in the letter
QS. al-Nūr regarding the case of adultery. For
both male and female adulterers they must be chastened 100 times, no less and
no more.
e.
Halah al-had al-a'la
li al-had al-muqarib duna
al-mamas bi al-had abadan (the position of the maximum limit tends to approach without reverence.
The resulting region is an open curve formed from the base point that is
almost adjacent to the X axis and the final point that is almost adjacent to
the Y axis. Mathematically, the final point is only really adjacent to the Y
axis at the infinite region (la nihāyah). This
position is applied within the limits of the physical relationship between men
and women. This physical relationship between human beings of the opposite sex
starts from the lowest limit, in the form of a relationship with no contact at
all between the two and ends at the highest limit, in the form of an act that
suggests sex called adultery. When a person is still at the stage of committing
an act that leads to adultery but has not yet reached that adultery then he has
not fallen to the maximum limits of physical relations set by Allah Swt. Before they commit adultery then the punishment ḥad of God cannot be carried out except the
punishment of khalwat.
f.
Halah al-had al-a'la
mujaban wa al-had al adna cross (position of the
positive maximum limit and the negative minimum limit).
The resulting region is a wave curve with the maximum turning point being
in the positive region (both variables X and Y, positively valued) and the
minimum turning point being in the negative region (variable Y is negative).
These two points are located together with a straight line parallel to the X
axis. The highest limit in borrowing money is called interest tax and the
lowest limit in giving is zakat. The midline that sits between the positive (+)
and negative (-) regions is the zero point (neutral boundary).
The granting to this zero region is interest-free
lending (qarḍ ḥasan).
The territory of human ijtihad, according to Shaḥrūr
is between that minimum and maximum limit. The elasticity and flexibility of
the law of Allah Swt. can be described as the
position of a ballplayer who is free to play ball, as long as it stays on the
existing lines of the field. In short, while a Muslim is still in the territory
of ḥudūd al-allāh
(the provision of Allah Swt.� between the minimum and maximum limits), then
he cannot be considered out of the law of Allah Swt.
Through the limit theory, Shaḥrūr wants to
perform productive and prospective recitation of the muḥkamāt
verses (qirā'ah muntijah),
Not a repetitive and restrospective reading (qira'ah mutakarrirah). With this
limit theory as well, Shaḥrūr wanted to
prove that Islamic teachings are truly relevant teachings for all time and
space. Shaḥrūr assumes that the advantage
of Islamic treatises lies in its content in two aspects of motion: constant
motion (istiqāmah) and dynamic and pliable
motion (ḥanifīah). This nature of Islamic
flexibility is within the frame of the limit theory that Shaḥrūr
understands as the bounds or restrictions that God has placed on man's
freedom of action. The framework of the analysis of limit theory based on
the two main characters of Islamic teachings (constant aspect and flexible
aspect) will make Islam timeless and timeless. The two binary oppositions then
gave birth to a dialectical motion (al-ḥarakah
al-jadaliah) in knowledge and the social
sciences. From there, it is hoped that a new paradigm will be born in Islamic
law legislation (tashrī'), so as to
create a dialectic and the continuous development of the Islamic legal system.
The Aurat Limit for Women From the next theory that
is quite intriguing is the theory in the problem of the limitation of aurat for humans, Shaḥrūr
gives ambiguous boundaries, especially to the limit of aurat
for women. Like the limit theory, Shaḥrūr
also provides upper and lower limits for human aurat.
For men, the upper limit is the genitals, rectum, and both groin,
while the lower limit is the other one. For women themselves the upper limit is
the same as that of men, with the addition of both chests, and the lower limit
is besides.
Here Shaḥrūr has clearly deconstructed
the Islamic Shari'ah in terms of the limits of aurat. In Islam itself, the limit for a woman is her entire
body except the face and palms, without knowing the term upper limit or lower
limit. According to her, the limits on women are a construct of society, not a
definite stipulation of Islamic Shari'ah. He referred
to the early days of the emergence of Islam. He said there were differences in
the way Arab women dressed. For a woman who bears the status of a slave, she
does not cover her whole body, while for a free woman, she covers her whole
body. After Islam came, the way free women dressed was used as a basis for
setting boundaries for all Islamic women. According to Shaḥrūr,
this is something that is formed by the construct of society, not established
by Islam itself. Even further, Shaḥrūr
makes it possible to see other people's aurats. He
bases this on his interpretation of QS. al-Nūr:
31 The word "Yagḍuḍna min Abṣārihinna", according to Shaḥrūr contains indications that a person wants
not to display part of his sight and his. This does not mean that he has to
cover the entire boundaries of his aurat, but only
part of it. This has to do with shame and what Shaḥrūr
calls "al-suluk al-ijtimā'ī"
or social ethics. In other words, according to Shaḥrūr,
it is perfectly fine for a woman to show her aurat
and her body parts, other than the aurat set by the
maximum limits as above, as long as she does not feel shame or objection.
CONCLUSION
In his methodology, Shaḥrūr introduced a linguistic approach called
al-manhaj al-tarīkhī.
Initially, he combined the linguistic methods of Abū
'Alī al-Fārisī,
Ibn Jinnī, and 'Abd al-Qadīr
al-Jurjāni. But eventually he concluded the
absence of synonyms in Arabic and he also made Mu'jam
Maqāyis al-Lughah by
Ibn Fāris, one of the adherents of the absence
of synonymity, his mandatory reference. It was this absence of synonymity that
later became one of the principles of the Shaḥrūr
method of interpretation. According to him, each expression in Arabic has an
independent meaning. There is no contextualization for either the text, its
reception, or its compilation. In other words, the Qur'ān is a text without
any context. It is a self-contained text with no connection to the history or
society to which the revelation is intended. For him, the most important context
in understanding the Qur'ān is the political and intellectual context in
which the people live.
In addition to the synonmatic denial in the hermentic
method Muhammad Shaḥrūr is identical about
the theory of hudud or limit. Hudud theory is a method of understanding legal
verses (muḥkamāt) according to the
socio-historical context of contemporary society with the aim that the
teachings of the Qur'ān remain relevant and contextual as long as they are
within the territorial limits of the law of Allah Swt.
The fruit of Shaḥrūr's research, an
applicative theory known as naḍariah al-ḥudūd or limit theory was born.� (boundary theory).
This limit theory consists of the lower limit (al-ḥadd
al-adnā/minimal) and the upper limit (alḥadd al-a'lā/maximal).
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