Methodology commentary Rahman can not be separated from the agenda before the update. Therefore, there is a good idea first presented his view on the dialectics of the update that appears in the world of Islam. Rahman updates share movement into four movements. The first movement is revivalisme pre modernis are born in the century to 18 and 19 in Arabia, India and Africa. This movement is shown in the original from the world of Islam, is not a reaction to the west.
This movement simply have common characteristics: (a) concerns the depth of socio-moral degenarasi Muslims; (b) to appeal again to the fact that Islam, with combat takhayul-takhayul and with the opening and conducted individual, (c) appeal to discard attitudes fatalism and (d) appeal to implement this reform through jihad if necessary.
According to Rahman, the update basic revivalisme pramodernis later developed by the second movement, classical modernism, which emerged in the 19th century and early 20th century under the influence of western ideas. The development is located on the business movement to expand the contents of this effort-and also the movement's agenda-issues like the relationship of reason and revelation, social reform, especially in the field of education and status of women, a political membetuk for a representative government and constitutional. This classic modernism services business is to create a harmonious relationship between institution-regulation with the western tradition of Islam in Al-Qur'an glasses and Sunna. However, their interpretation of the Koran and the Sunna is not ditopang with adequate methodology.
They adopt more issues from the west and with the language membungkusnya "Koran". As a result, the movement Samasekali can not be separated from the west sentris impression, or even as the movement's alleged stooge stooge-west who want to destroy Islam, bak cancer, from the world of Islam itself.
Reaction against modernism this is a classic third movement, which is neorevivalisme or revivalisme pascamodernis, the look is that Islam covers all aspects of human life, both individual and groups. This view is similar to the basis of thought classical modernism. But as is the reactionary, to distinguish itself with the west, the movement tends to close itself, apologetis and not authentic.
In between the influence of this movement neorevivalisme appear neomodernis, and Rahman confessed himself as spokesperson for this movement. For Rahman, there are two fundamental weaknesses modrnisme classic that evoke this reaction from neorevivalisme. First, because it is a kontroversialis-apologetis against the west, the movement can not afford to do a systematic interpretation of Islam and comprehensive. As a result, their interpretation of the Al-Qur'an is more ad hoc and partial. Second, the issues they raise comes from the west and in the world so that there is strong kesa that terbaratkan or their agents westernisasi.
According to Rahman, neomodernisme must develop a critical attitude towards both the west and the treasury of the classic heritage of Islam. In this context he said that the most fundamental task of the neomodernisme this methodology is to develop an appropriate and logical to study the Qur'an in order to get instructions for the future. With this methodology Rahman promised that the methodology ditawarkannya growth diligence can avoid the wild and wanton, as happened previously. [20]
Methodology commentary Fazlur Rahman is a movement ganda (pace). The first two of the movement consists of two steps. First, understand the meaning or the meaning of a statement of Al-Qur'an, with the historical situation or problem from which the answers and the response appears Al-Qur'an. Knowing the meaning of specific sinaran background in specific, of course, also be according to Rahman ditopang with a study on the macro situation in the religious boundaries, society, customs and institutions, and the overall life of the Arabs at the time Islam came. The second step of this first movement is colligate of the answers specific statements that have the goals of social moral-general, who can disarikan of specific verses sinaran with the historical background and a logical rationes also often expressed by its own paragraph.
To be considered during this step is the teachings of Al-Qur'an as a whole, so that the meaning of each resort, each law and each concluded that the goal formulated coherent with each other. This is in accordance with claim Al-Qur'an itself ajarannya that does not contain contradictions and in-coherent as a whole. This step can also be assisted by, and as a tracking of the views of the early Muslims. According to Rahman, until now little effort made to understand the Al-Qur'an as a whole.
When you first start the movement of the things that are specific ago drawn into general principles and moral values of the long term, the second movement of the general principles applied to specific views, which must be formulated and realized in life now. Movement of this second presuppose the existence of a careful study on the current situation so that now the situation can be assessed and amended according to the priority of moral-priortitas it. If the second moment in the movement be smooth, then the Al-Qur'an and life will become effective again. If that is the first task of the historian, the conduct in the second movement, instrumentalis social muthlak required, although engineering work ethic are the actual work ethics experts.
Moment of this second movement also functions as a correction to the first moment, ie, against the results of exegesis. When the results of the current applied to fail, then of course there has been a failure in understanding the Al-Qur'an and understand the situation now. [21] For, it is not possible that something that used to be and indeed have been realized in a specific order in the past, in the current context can not.
Ganda this movement, represented by Taufik Andnan Charity metodologis with three main steps: (a) the historical approach to find the meaning of the text of al-Quran in the exposition and career struggles prophets; (b) the distinction between legal and ketetakpan goal Al-Quran, (c) understanding and targeting Al-Qur'an with full attention to sociological background. In connection with the grain first, Rahman said: An historical approach to a serious and honest should be used to find the meaning of the text Al-Qur'an ... First of all, Al-Qur'an should be in historical order. Initiated with the examination of the parts of the revelation of the earliest akan provides a fairly accurate perception of the stimulus on the basis of Islam movement, as distinguished from the regulation-regulation that was built later. Thus, a person must follow the exposition Al-Qur'an throughout his career and the struggle of the prophets ... This method will clearly indicate the meaning of the whole Al-Quran in a way that systematic and coherent. About the distinction between legal provisions and the moral purpose of Al-Qur'an, Rahman wrote: Then someone was prepared to distinguish between legal provisions and targets of Al-Qur'an, where the law is expected to serve him. Once again someone in the face with the danger of subjectivity, but this can direduksi seminimum may be using the Al-Qur'an itself. It is too often ignored by both the non-Muslims and Muslims themselves that the Al-Quran usually give reasons for the statements of legal specific.
This movement simply have common characteristics: (a) concerns the depth of socio-moral degenarasi Muslims; (b) to appeal again to the fact that Islam, with combat takhayul-takhayul and with the opening and conducted individual, (c) appeal to discard attitudes fatalism and (d) appeal to implement this reform through jihad if necessary.
According to Rahman, the update basic revivalisme pramodernis later developed by the second movement, classical modernism, which emerged in the 19th century and early 20th century under the influence of western ideas. The development is located on the business movement to expand the contents of this effort-and also the movement's agenda-issues like the relationship of reason and revelation, social reform, especially in the field of education and status of women, a political membetuk for a representative government and constitutional. This classic modernism services business is to create a harmonious relationship between institution-regulation with the western tradition of Islam in Al-Qur'an glasses and Sunna. However, their interpretation of the Koran and the Sunna is not ditopang with adequate methodology.
They adopt more issues from the west and with the language membungkusnya "Koran". As a result, the movement Samasekali can not be separated from the west sentris impression, or even as the movement's alleged stooge stooge-west who want to destroy Islam, bak cancer, from the world of Islam itself.
Reaction against modernism this is a classic third movement, which is neorevivalisme or revivalisme pascamodernis, the look is that Islam covers all aspects of human life, both individual and groups. This view is similar to the basis of thought classical modernism. But as is the reactionary, to distinguish itself with the west, the movement tends to close itself, apologetis and not authentic.
In between the influence of this movement neorevivalisme appear neomodernis, and Rahman confessed himself as spokesperson for this movement. For Rahman, there are two fundamental weaknesses modrnisme classic that evoke this reaction from neorevivalisme. First, because it is a kontroversialis-apologetis against the west, the movement can not afford to do a systematic interpretation of Islam and comprehensive. As a result, their interpretation of the Al-Qur'an is more ad hoc and partial. Second, the issues they raise comes from the west and in the world so that there is strong kesa that terbaratkan or their agents westernisasi.
According to Rahman, neomodernisme must develop a critical attitude towards both the west and the treasury of the classic heritage of Islam. In this context he said that the most fundamental task of the neomodernisme this methodology is to develop an appropriate and logical to study the Qur'an in order to get instructions for the future. With this methodology Rahman promised that the methodology ditawarkannya growth diligence can avoid the wild and wanton, as happened previously. [20]
Methodology commentary Fazlur Rahman is a movement ganda (pace). The first two of the movement consists of two steps. First, understand the meaning or the meaning of a statement of Al-Qur'an, with the historical situation or problem from which the answers and the response appears Al-Qur'an. Knowing the meaning of specific sinaran background in specific, of course, also be according to Rahman ditopang with a study on the macro situation in the religious boundaries, society, customs and institutions, and the overall life of the Arabs at the time Islam came. The second step of this first movement is colligate of the answers specific statements that have the goals of social moral-general, who can disarikan of specific verses sinaran with the historical background and a logical rationes also often expressed by its own paragraph.
To be considered during this step is the teachings of Al-Qur'an as a whole, so that the meaning of each resort, each law and each concluded that the goal formulated coherent with each other. This is in accordance with claim Al-Qur'an itself ajarannya that does not contain contradictions and in-coherent as a whole. This step can also be assisted by, and as a tracking of the views of the early Muslims. According to Rahman, until now little effort made to understand the Al-Qur'an as a whole.
When you first start the movement of the things that are specific ago drawn into general principles and moral values of the long term, the second movement of the general principles applied to specific views, which must be formulated and realized in life now. Movement of this second presuppose the existence of a careful study on the current situation so that now the situation can be assessed and amended according to the priority of moral-priortitas it. If the second moment in the movement be smooth, then the Al-Qur'an and life will become effective again. If that is the first task of the historian, the conduct in the second movement, instrumentalis social muthlak required, although engineering work ethic are the actual work ethics experts.
Moment of this second movement also functions as a correction to the first moment, ie, against the results of exegesis. When the results of the current applied to fail, then of course there has been a failure in understanding the Al-Qur'an and understand the situation now. [21] For, it is not possible that something that used to be and indeed have been realized in a specific order in the past, in the current context can not.
Ganda this movement, represented by Taufik Andnan Charity metodologis with three main steps: (a) the historical approach to find the meaning of the text of al-Quran in the exposition and career struggles prophets; (b) the distinction between legal and ketetakpan goal Al-Quran, (c) understanding and targeting Al-Qur'an with full attention to sociological background. In connection with the grain first, Rahman said: An historical approach to a serious and honest should be used to find the meaning of the text Al-Qur'an ... First of all, Al-Qur'an should be in historical order. Initiated with the examination of the parts of the revelation of the earliest akan provides a fairly accurate perception of the stimulus on the basis of Islam movement, as distinguished from the regulation-regulation that was built later. Thus, a person must follow the exposition Al-Qur'an throughout his career and the struggle of the prophets ... This method will clearly indicate the meaning of the whole Al-Quran in a way that systematic and coherent. About the distinction between legal provisions and the moral purpose of Al-Qur'an, Rahman wrote: Then someone was prepared to distinguish between legal provisions and targets of Al-Qur'an, where the law is expected to serve him. Once again someone in the face with the danger of subjectivity, but this can direduksi seminimum may be using the Al-Qur'an itself. It is too often ignored by both the non-Muslims and Muslims themselves that the Al-Quran usually give reasons for the statements of legal specific.
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