Contextual Quran
Contextual Qur’an
interpretation: The study on the concept
of “Hierarchy of Values” Abdullah Saeed
Dr. Aan
Najib[1]
Abstract
Abdullah Saeed is one of Muslim scholars who concerns on contemporary
Qur’anic studies very much. In his writing entitled Interpreting the Qur’an
Towards A Contemporary Approach, Abdullah Saeed offers a methodology of
contextual interpretation, which he called as contextual approach, that is more
detailed in comparison to other scholars on contemporary Qur’anic studies. In
the writing, he offers a hierarchy of values in order to understand the
ethico-legal verses. The author realized that it is an urgent need to know
Abdullah Saeed’s contextual interpretation more as a counter for the number of
textual interpretation existing in Muslim community nowadays. Because of it,
this article will explore the methodology of contextual interpretation
introduced by Abdullah Saeed generally and the concept of a hierarchy values
offered by him particularly. The author sees that the concept of a hierarchy
values is a continuance of ‘general principles initiated by Fazlur Rahman.
Abdullah Saeed himself has admitted that he was influenced by Fazlur Rahman’s
Double movement theory in arranging his framework of contextual interpretation
methodology.
Key Words: Abdullah
Saeed, Contextual, Hierarchy of Values
A. Introduction
Nasr
Hamid Abu Zaid called the Qur’an as a producer of culture, in the sense that
the text of the Qur’an into a hegemonic text is the reference and basis for
other texts.[2] Abu
Zaid argued that the text of the Qur’an that there has attracted attention of
many people, both Muslims and non-Muslims, to continue to examine the contents
of the content of the Qur'an. From the early years of the Qur’an was revealed
until now does not count how many works written about the Qur'an, either in the
form of interpretation, 'Ulum al-Quran, and the form of community
reception. That culture was produced by al-Qur'an. In
the view of Muslims, the Qur’an was a sea of knowledge that is not trimmed.
Study it is always done in every context of time and space, from the classical
era to modern-contemporary era. Especially with an adage that states that the
Qur'an will always be real-time in every time and place, making the assessment,
analysis, and interpretation of it never stops. In the age of
modern-contemporary, paradigms and nuances of the study of the Qur’an
experienced a shift from the classical era in accordance with the problems and
demands of Muslims today.
However,
unfortunately many Muslims today are stuck and tend to impose literal meanings
of texts to be applied today. Departure from the jitters, emerging modern
Muslim thinkers who emphasized the importance of looking for the hidden meaning
of a literal editorial verses of the Qur'an so that messages of universal Qur’an
capable captured and implemented in accordance spirit of the times which is
always dynamic. There are so many names that emphasize the importance of Muslim
thinkers reveal the meaning behind the literal verse, such as Fazlur Rahman
with thought-ratio legis, M. Talbi with his Maqasid (goal), Nasr Hamid
Abu Zaid with his maghza (significance paragraph) and other figures.[3]
One
of the figures of contemporary studies of the Qur’an that is currently and has
been on the rise is Abdullah Saeed that is widely known by its contextual
approach. This latter figure is unique because it offers a more detailed methodology
than its predecessors and a little number he had been influenced by the
theories Fazlur Rahman. By looking at her academic background you've traveled
in Arab and in the West, making a review of this figure thought to be very
interesting, especially in order to find a creative synthesis that can bridge
the West and the East. This article will photograph the figure Abdullah Saeed
and his thoughts on the Qur'an, especially in the field of interpretation. By
using descriptive-analytic method, the authors will examine the methodology
Abdullah Saeed contextual interpretation of some of his works such as
Interpreting the Qur'an Towards A Contemporary aproach and other works.
Furthermore, the authors also will examine the concept of a hierarchy of values
that she has to offer and see its relevance for dealing with problems of
Muslims today.
B. Intellectual biography of Abdullah Saeed
Born on
the island of Meedhoo (Seenu Atoll)
on 25 September 1964, Mr. Abdullah Saeed is a descendant of the Dhiyamigili Dynasty of the
Maldives. He also belonged to the illustrious family of scholars, jurists and
educators in the Maldives which includes Chief Justice Mohamed Shamsudhdhin
El-Kabeeru, Chief Justice Ibrahim Majududhdhin, Chief
Justice Moosa Badhurudhdhin, Chief
Justice Ismail Bahaaudhdhin, Chief
Justice Shaikh Ali Didi and
Chief Justice Hussain Afeefudhdhin (Bodufenvalhugey
Seedi). The distinguished scholar El-Sheikh El-Hafiz
Ibrahim Dhonbeyyaa of Aisaabeegedharu, S.
Meedhoo was his great grandfather. According to Mr. HCP Bell, the famous
historian and archeologist, his ancestors were “erudite scholars and jurists
and judges, Meedhoo has produced for generations past.”[citation needed] Since
the Sixteenth century, more than eight of his ancestors have filled the high
office of Chief Justice of the Maldives. He is the first son of Mr. Mohamed
Saeed and Maumoona Mohammed Didi of Alivaage, S. Meedhoo. His father, Mohamed
Saeed, served as a Khatib of
Meedhoo for nearly a decade.
Education
Saeed's
education includes:
§ Coursework,
national and international seminars and conferences including judicial studies
and training programs at Judiciaries in Singapore, Malaysia, and Australia, 2001.
§ Effective Dispute Management in a Changing World and An Executive Programme in Negotiation and Mediation,
conducted by the Singapore Mediation
Centre,
Singapore, 2001.
§ Seminar on Customer-Oriented Service, organized by
the Civil Service College (Singapore) in cooperation with the Public Service Division at The President’s
Office, Male’, 2000.
§ Workshop on Aviation Accident Investigation conducted by the Singapore Aviation
Academy, Singapore, 16 – 22 February 2000.
§ WIPO National Workshop on Intellectual Property and the Agreement on Trade Related Aspects of Intellectual Property Rights (TRIPS Agreement) organized by the World Intellectual
Property Organization (WIPO) in
cooperation with the Ministry of Trade and Industry, Male’, 1999.
§ A
special course on International Maritime Labour Law in conjunction with ISF, ITF and MMA,
Malta, 15 – 19 February 1999
§ Seminar
on the FIDIC forms of contract (MASIONS) Male’, 1996.
§ Workshop
on EEZ Management and Maritime Legislation organized by the Economic and Legal Advisory Services Division, Commonwealth
Secretariat, in collaboration with the Ministry of Foreign Affairs, Male’,
1995.
He is
also undertaking his L.L.D Program, in Public International Law.
Career
Saeed was admitted as an advocate
of the Maldives in 1995 and began his legal carrier with the Attorney General’s
office. He served as a State Attorney in the Attorney General’s Office from 27
June 1995 to 12 September 1998, and from 8 June 1999 to 1 August 2000.
As a
State Attorney, he represented the state in the courts, and advised government
departments on numerous legal matters presented for opinion at the Attorney
General’s Office. He was appointed as Director of Institute of Shari’ah and Law
of the Maldives College of
Higher Education from 2
August 2000 to 31 January 2001. He was also appointed as the first Dean of
Faculty of Sharia and Law (the Maldives National University) from 1
February 2001 to 24 April 2001, and entrusted with the responsibility of laying
the foundation for legal education in the Maldives. He also continued to teach
law at certificate, diploma and degree level programmes conducted at the
Faculty of Sharia’h and law, the Faculty of Management and Computing of the Maldives
College of Higher Education, and at the college of Islamic Studies.
From 25 April 2001 to 15 June 2005, Saeed
served as a Director in Attorney General’s Office and as Assistant Director
General of Public Prosecutions, from 16 June 2005 to 11 September 2005. As head
of the prosecutions in the AGO, he directed prosecutions to the Courts of the
Republic of Maldives.
His appointments included being:
§
Member of the Maritime Training
Advisory Board, 2003 – 2005.
§
Member of the Advisory Council to
Narcotics Control Board, 2003 – 2005.
§ Member
of the Committee established under Clause 11 (b) of Act Number 77/7 (Act on
Narcotics and Psychotropic Substance Use: 3rd Amendment), 2002 – 2005.
§ Member
of Tender Evaluation Board, 2001 – 2004.
§ Member
of the Law Commission of the Republic of Maldives, 1997 – 2002.
§ Member
of the Council for the Protection of the Rights of Children, Maldives, 1996 –
1998 and 2002 – 2005.
§ Legal
Officer, at the Unit of the Rights of Children in the Maldives.
§ Member
of the legal office of the United Nations Food and Agriculture
Organization (FAO), Rome,
Italy from 17 September to 17 November 2006.
§ Deputy
Attorney General from 11 September 2008 to 18 September 2008.
Saeed
was also appointed as a Justice of the Supreme Court of the Maldives on 18
September 2008, and assumed office as Chief Justice of the Maldives, from 18
September 2008 to 10 August 2010. At the helm of the judiciary he inspired and
guided efforts to reform and re-organize the judiciary with the aim of building
a responsive and efficient judiciary system without compromising the function
of dispensing justice. He introduced reforms and innovative measures to improve
the administration of justice and the service provided to the public by the
judiciary. He is well-versed in Common Law, Civil Law and Shari’ah. He is
also well-versed in several languages: Dhivehi, English, Arabic, Persian and Urdu.[4]
C. Characteristics of Contemporary Interpretation
Along
with the pulse of the times are constantly changing, in fact science has
developed and part-time shift theory in particular. Because the theoretical
constructs of science knowledge is a product of a certain age are not
universally applicable and suitable for the next era postscript has historical
characteristics that vary with time and place where it was first built
construction. This is what is meant by Thomas S. Kuhn with the Shifting
Paradigm in the area of science.[5] Study
of the Qur'an today also experiencing what Kuhn called a paradigm shift.
In the book History Dynamics Tafsir al-Qur'an, the author of a paradigm shift,
theories, and approaches used in understanding the Qur'an since the classical
era to the modern era.
Furthermore,
it divides the history of interpretation into three periods: the flow of
interpretation of the Qur’an classical period (I-II century H / 6-7M), Tafsir
flow medieval period (III-IX century H / 9-15 M), and the flow Tafsir
modern-contemporary period (XII-XIV century H / 18-21 M), each period has its
characteristics and uniqueness. Unlike previous periods interpretation
characteristics that tend to be ideological, repititif, and partial,
characteristic of contemporary modern interpretation hermenutis more nuanced,
scholarly, critical, non-sectarian, contextual, and oriented spirit of the
Qur'an. Reveals contextual meaning and action-oriented spirit of the Qur’an, he
said, are characteristics that stand out in this contemporary-modern era.[6]
Abdullah
Saeed said that the emergence of a contemporary interpretation of the
characteristics which tend to differ with the previous period is a response to
global developments in many sectors, such as politics, the environment, and
ethics, which urges Muslims to seek a balance between their life with the
values of modernity.[7]
D . Contextual Interpretation of Abdullah Saeed Model
Etymologically,
the word comes from the contextual noun English language is a context that
becomes a term in the English language with the word 'context' which in this
dictionary has at least two meanings,
1) Part
of a description or phrase that can support or augment the clarity of meaning,
2) a
situation that has to do with an incident.[8]
The
contextualist, as explained Saeed, are Muslim scholars who believe that the
teachings contained in the Qur’an should be applied in different ways according
to the context surrounding it. They tend to view the Qur'an as a source of
practical guidance to be implicated differently in Conditions and
different situations, not a set of rigid law. Muslim scholars who use This
contextual approach argue that an interpreter must know the context of the
social, political, and cultural time of revelation of the Quran was revealed
and also the context of what happened today.
In contrast
to the textual groups who base their interpretation to the analysis of language
alone, the group contextualist exploration even further by embracing the modern
scientific disciplines, such as hermeneutics and literary theory, as well as
other disciplines. One of the contextualist figures - although not call himself
explicitly as a contextualist - is Fazlur Rahman. Saeed itself
looks highly admired figure Rahman, this can be seen from Saeed praise to the
thought Fazlur Raman in the book Interpreting the Qur'an Towards a
Contemporary Approach.[9]
For
Saeed, Rahman is one of the modern Muslim leaders were very instrumental in
developing a contemporary approach on the Qur’an. The theory of double movement Rahman
has provided new color in thinking Saeed later he developed his own[10] Double movement is a process of interpretation that sees reality happens now and
then see the revelation of the Qur’an to take their message, and then apply the
message in the present life (from the present situation to Qur'anic times, then
back to the present).[11]Saeed
who tend to follow a pattern of interpretation Rahman who consider the context
of past and present not only emulate the approach, but develop it. With the
knowledge gained from Rahman through various work will investigate the
importance of the context of the revelation.
Saeed
formulate a contextual interpretation of the following steps:
Model
interpretation
Text
Stage 1st : The
encounter with the world of text
Stage 2nd : Critical
analysis
Linguistic
Literary Context
Literary Forms
Parallel of
texts
Precedent
Stage 3rd :
Meaning for the first recipients
Socio Historical
context
Worlview
Nature of the
message: Legal, theological, ethical
Message:
cotextual versus universal
Relationship of
the message to the overall message of the al-Q ur'an
Stage 4th:
Meaning for the present
Analysis of
present context
Present context
versus socio historical contest
Meaning from
first recipients to the present
Message:
cotextual versus universal
Application
today
To clarify
the idea of Saeed, the authors describe briefly the following order of
hierarchy of the above:
1.
The first stage, into the world of the text. This is the first stage that
certainly passed by every commentator when he met with the text, but not
entered into the study analysis.
2.
The second stage, commentators performing a search for the words of the text
and start doing analytics without associating with the first recipient
community or the present. as for the analytical tools used in this phase is the
first, linguistics (all issues related to the study of linguistics and
gramatical associated with text). Second, the context of literature (how
a text functions in sura certain or more broadly in the Qur’an, for example,
what are the verses that exist before and after passage question, how the
composition and structure of the text, including how rhetorical style is used. Thirdly,
literary form (ie, the study of the form of identification of text, whether the
text including paragraph stories, prayers, proverb, parable or law). Fourth, the analysis
of texts related (ie other text searches that match the text being studied,
then analyze the extent of the similarities and differences). Fifth,
contextual relationships (ie, identification texts that have similarities in
terms of content or context for further analysis based on the chronology of
revelation. do text- the text went down before or after the text in question)
3.
Third Stage, explore how the understanding of the text by the first receiver,
with search tools that consider socio historical context, welstanchang, the
essence of the message of the text in question (whether including legal texts,
theological or ethical), investigating whether the text is universal or local
temporal and look for the text relationship with other texts in the Qur’an.
4.
The fourth stage, provide a portion of the withdrawal of the meaning of the
text that corresponds to the contemporary context. Systematics should be done
at this stage is melakuykan analysis of the context that is happening at the
moment (one denggan determine the problems and needs of today which seemed
relevant to text messages which are interpreted), commentators and then
comparing the present context to the context of socio historical texts to
understand the similarities and differences between the two. Further search for
a relationship meaning of the text as it is understood, interpreted and
practiced by the first receiver to the present context, and then determine the
meaning kontekkstual and universal. The final part of this stage is to apply
the verse to the present context of the results of this long process.[12]
It
uses a variety of word choice, such as amr (command), nahy (prohibition),
associated with the good charity amal Salih masal (parable), story or special events. The
following are among examples of verses that fall into these categories:
a. command
polygamy at Surah an-Nisa’ : 3
and
if you fear you will not be able to apply fair against (rights) female orphans
(if ye marry), then marry women (the other) that you enjoy: two, three or four.
then if you fear you will not be able to apply justice, then (marry) only one.
or slaves you have. such is closer to not doing injustice.
b. Command
that the man is a 'leader' for women at Surah an-Nisa’: 89
they wish that you should disbelieve as
they have disbelieved, then you become equal (with them). So do not you make
them helpers, till they emigrate in the way of Allah. But if they turn away,
seize them and slay them wherever ye find them, and do not take any of them to
be protective and not (also) be a helper.
c. The
command to not make the disbelievers as a helper at Surah al-Maidah: 51
O
those who believe! Take not the Jews and the Christians as leaders; some of
them are the leaders for sebahagian others. Whoever among you takes them as
leaders, verily man group that included them. Indeed, Allah does not guide the
unjust people.
In
this area that the interpreters had difficulty to connect the message al-Qur'an
with modern life today. Due to the ambiguity in this value, Saeed then
formulate a way to be able to explore and find out if the value contained in
the verses as above apply universal or limited to the time of the Prophet.
Saeed Criteria used in this case are: 1) the frequency, in terms of how often
the message delivered by al-Qur'an, 2) suppression of the message when the
Prophet preaching mission in progress, 3) relevance to culture, time, place,
and condition The Prophet and the early Muslim community.
a.
Frequency, related to the frequency
of how often the values mentioned in the Qur'an and can be measured through a
search of the core themes associated with these values. Doing a search is not
an easy job for a certain value, for example, help the poor presented by
al-Qur'an through some concepts such as helping the needy, feeding the poor,
and care for orphans. Therefore, an interpreter must discover themes or
concepts related to giving 'estimates' the most accurate of the frequency of
mention of a certain value. The more often a specific theme repeated in
al-Qur'an, the more important these values.
b.
The emphasis of this concept is the
emphasis questioned whether certain value really stressed during the preaching
of the Prophet. That principle held is the greater emphasis on a certain value,
the more significant of these values in the Qur'an. For example, since the
beginning of the preaching of the Prophet 'help people who are oppressed' is a
value that is emphasized by the Prophet whether we are in Mecca and Medina.
However, if a value is mentioned once or only a few times and then abandoned it
can be assumed that they are no longer relevant if it is associated with the
Qur'an as a whole.
c.
Relevance Knowing the cultural
context at the time of the revelation plays a very important role in
determining the relevance of the Qur’an with modern times. In this case, the
interpreter is required to perform a search of the past revelations and the
context surrounding them, how traditional Arab society, socio-historical and
cultural constructs. Furthermore, commentators compare it with the condition of
society today. Examples raised by Saeed is about the death penalty (capital
punishment) that have been highly prevalent implemented in pre-Islamic times.
Ayat al-Qur'an speaks of the death penalty would have considered pre-Islamic
culture so that the dialectic between the Qur’an and the recipient community.
In this case, the interpreter must reflect on the relevance of these values and
see whether the value is an objective, or in fact only partially 'media' to
achieve the fundamental values, such as protecting property rights.
F. Conclusion
Abdullah
Saeed contextual approach is one among so many contemporary approaches seeking
to capture the hidden meaning of the text of the Qur’an as a counter on the
rise-literalistik legalistic approach which is used the majority of Muslims
during this time. In terms of its interpretation methodologies, Saeed stressed
the importance of knowing the current context of the revelation of the Qur’an
and so are the current context for the messages of the Qur’an can be
universally applied in the contemporary dynamic life.
In
preparing their interpretation, Saeed developed the theory of Double
movement (motion detectors) Fazlur Rahman and formulate its own
methodology. In addition, the concept of hierarchy value Saeed is also
initiated a continuation of the general principles of hierarchy Rahman. The
concept of this value, the authors think, is very important to be known by the
study of the Qur’an advocates contemporary hierarchy of values Because it
offers a new insight into how it should respond ayat- ethico-legal verses in
the Qur'an. In the hierarchy of values, the more often a value mentioned in the
Qur'an and the Prophet's emphasis on the future, the more important and
significant that value, and vice versa.
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