Post on 24-Jul-2020
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Abstract
After the dominance of enlightenment concept of epistemology, scientism and
scientific approach was promoted. In this perspective, hermeneutical approach was
developed to transform the traditional and religious sciences into new paradigm.
Modern concept of hermeneutics was developed by modern philosophers like Dilthey
Schleiermacherand Gadamer. Now this hermeneutic approach also has been applied
on the Quranic Studies by modern Muslim scholars. In my opinion this hermeneutic
approach will damage the structure of Islam.
Keywords: Quran, hermeneutics, structuralism
Humanism
Dare to Immanuel Kant
Know
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Textual Criticism Historical Criticism
Hermeneutics
Martin Luther
:
Exegesis Exegesis
"Exegesis means 'narrative,' 'translation' or 'interpretation.'
'Exegesis' is 'interpretation,' more particularly and usually 'interpretation' of
Scripture. In technical parlance the word (exegesis) describes the actual
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interpretation of a concrete passage, while the general principles of
Biblical interpretation are classed together as 'hermeneutics'."(2)
:
"The science of the laws and principles of interpretation and
explanation."(3)
Hermes
:
3
'Exegesis' is 'interpretation,' more particularly and usually 'i
Scripture. In technical parlance the word (exegesis) describes t
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:
: Literal Interpretation
Allegorical Interpretation
Anagogical Interpretation
"Down through the centuries most Bible study has been
conditioned by dogmatic presuppositions and pragmatic considerations,
and characterized by allegorical interpretation and other fanciful methods
of exegesis."(6)
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:
Origen (Allegorical Reading
Clement of Alexandria
Allegoria Allegoria Allegory
Agoria Other Allos Speaking
Dio do r e o f T he o d o r e o f M o p su e s t ia
Tarsus
Augustine of Hippo
On Christian Doctrine
5
conditioned by dogmatic presuppositions and pragmatic considerat
and characterized by allegorical interpretation and other fancif
of exegesis.
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Martin Luther
The Holy Scripture is its own interpreter."(9)"
:
,
"The rise of science, with the discovery of natural laws, led to
scepticism concerning the miraculous elements in the Bible."(11)
: "In contemporary Biblical study attempts to erect hermeneutics
into formal discipline have been largely abandoned."(13)
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Kant
of Hermeneutics
( F r i e d r i c h D a n i e l E r n s t (Martin (Wilhelm Dilthey)
Schleiermacher)
E. Betti (Hans-Georg Gadamer) Heidegger)
Paul Eric Donald Hirsch, Jr.
R i c œ u r
Hermeneutic Phenomenology
Phenomenology Existentionalism
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Martin Luther
scepticism concerning the miraculous elements in the Bible.
into formal discipline have been largely abandoned.
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"For Schleiermacher, revelation does not stand at the centre of
theology."(15)
"Revelation for him thus could not be no communication of
knowledge."(16)
Hermeneutic Circle
Signifie r Deconstruction Signified
Coherence
Understanding
Hermeneutic Circle
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Friedrich Daniel Ernst Schleiermacher
Father of Modern Liberal Theology
Empirical Theology
Hermeneutic Circle
Intuitive Leap
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theology."(15)
knowledge
Hermeneutic Circle
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Wilhelm Dilthey
Enlightenment Romanticism
Intuition
Intuitive Leap
Wilhelm Dilthey
Dogma
(Liberation of interpretation from dogma.)(19)
Understanding Dogma
A. Cardew
"Welhelm Dilthey continued the process of secularization, using
hermeneutics as the basis for human sciences."(21)
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Scientism
Natural Sciences Natural Sciences
U n d e r s t a n d i n g
Natural Sciences Explanation
Thou I Understanding
"Dilthey's hermeneutics quite obviously rests on a sharp
distinction between the mehtods of the cultural and those of the natural
sciences. The distinctive method of the cultural sciences is understanding
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hermeneutics as the basis for human sciences."(21)
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(Verstehen), whereas that of the natural sciences is explanation
(Erklarung). The natural scientist explains events by employing universal
laws, whereas the historian neither discovers nor employs such laws but,
rather, seeks to understand the actions of agents by discovering their
intentions, purposes, wishes, and character traits. Such action is
intelligible because human actions, in contrast to natural events, have an
"inside" that we can understand because we too are persons.
Understanding, then, is the discovery of the "I" in the "thou," and it is
possible because of a shared universal human nature."(22)
"Dilthey was never able to complete this enterprise in a way
satisfactory to himself or others, and its complexities defy any brief
exposition here."(23)
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Martin Heidegger
(Being in the world or Dasein)
(Dasein)
(Intuitive Leap)
13
(Verstehen
(Erklarung
laws, whereas the historian neither discovers nor employs such l
rather, seeks to understand the actions of agents by discovering
intentions, purposes, wishes, and character traits. Such action
intelligible because human actions, in contrast to natural event
"inside" that we can understand because we too are persons.
Understanding, then, is the discovery of the "I" in the "thou,"
possible because of a shared universal human nature."(22)
satisfactory to himself or others, and its complexities defy any
exposition here."(23)
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Hans-Georg Gadamer Truth and Method
(Wahrheit und Methode)
Natural Sciences Human Sciences
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Natural Sciences
Human Human Sciences
Model Natural Sciences Sciences
Context
Historically-effected
Prejudices
"we must set ourselves within the spirit of the age, and think with
its ideas and its thoughts, not with our own, and thus advance towards
historical objectivity."(26)
Understanding Objective
Relative Interpretive Knowledge
15
Truth and Method
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"Tradition,” like “prejudice,” is a term Gadamer develops beyond
its everyday meaning. To affirm, as Gadamer does, that one can never
escape from one’s tradition."(31)
Prejudice
"Gadamer claims all interpretation is prejudiced."(32)
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Ferdinand Cours de linguistique generale de Saussure
System of Signs
Signifier Arbitrary Signified
Dyadic Relationship
Triadic Charles Sanders Peirce
17
its everyday meaning. To affirm, as Gadamer does, that one can n
escape from one’s tradition
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Objec t Repr esen tam en Re la t io nsh ip
Semiology Interpretant
Linguistic Form Sign System Non-Linguistic world
Jac qu es D er r ida
Difference
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Differance
Traces Traces
Coherence
Deconstruction
Hermeneutic Circle
Obsolete
Karl Lehmann
19
Objec t
Linguistic Form
Sign System
Jac qu es D er r ida
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"Hermeneutics as the universal ontology is still impasse, or a poor
substitute for metaphysics."(35)
Reformation Karl Lehmann
"the 18th century began to consider sacred Scripture as a historical
document, while was therefore to be understood according to the mind of
the authors, who wrote the books and in the light of the ancient
environment."(36)
Karl Lehmann
"The return to the historical understanding of the Scripture was
used at first to get rid of traditions and to disown a present church."(37)
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:
N e t h e r l a n d s
University of Leiden
Institute of Advanced Studies of Berlin (Wissenschaftskolleg zu Berlin)
21
substitute for metaphysics."(35)
Reformation
document, while was therefore to be understood according to the
the authors, who wrote the books and in the light of the ancient
environment."(36)
Karl
used at first to get rid of traditions and to disown a present c
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Mcgill University Canada
Islam & Modernity
Double-Movement
Holism
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Subjectivity Objectivity
Subjective Psychologism
"No wonder a thinker like Betti rejects Gadamer's view as
hopelessly subjective."(45)
Effective History/Wirkungsgeschichte
23
Mcgill University Canada
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Double Movement Paradigm
Emilio Betti
Emilio Betti
Emilio Betti
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Fascism
E. D. Hirsch
Emilio Betti
"He argued that interpreters should attempt to reconstruct the
author's intentions."(53)
Emilio Betti Phenomenology
Emilio Betti
"In modern hermeneutical theory, 'the objectivity school' has insisted
that one must first of all ascertain the meaning intended by the mind that
authored the object of study."(55)
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Zeitgeist
Orientation
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Emilio Betti
2. Encyclopedia of Religion, edited by Vergilius Ferm, Littlefield, Adams &
Co., Paterson, New Jersey, USA, 1959, p. 266.
3. Ibid., p. 333. See also: The Oxford English Dictionary, prepared by J. A.
Simpson and E. S. C. Weiner, Clarendon Press, Oxford, 2nd edition, 1989,
vol. viii, p. 168-169.
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Orientation
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4. The Oxford English Dictionary, prepared by J. A. Simpson and E. S. C.
Weiner, vol. viii, p.169.
6. Encyclopedia of Religion, edited by Vergilius Ferm, p. 75.
7. A Handbook of Christian Theology, The World Publishing Co., New
York, 1963, p. 160.
8. Augustine, Saint, On Christian Doctrine, Translated by James Shaw,
Publisher: Benediction Classics, 2010, III, 2, 2.
9. A Handbook of Christian Theology, The World Publishing Co., New
York, 1963, p. 160.
10. Ibid.
11. Ibid.
12. Ibid., p. 76.
13. Ibid., p. 266.
14. A Dictionary of the Bible, edited by W. R. F. Browning, Oxford University
Press, 1996, p. 169.
15. Kraeling, Emile, G., The Old Testament Since The Reformation,
Lutterworth Press, London, 1955, p. 59.
16. Kraeling, Emile, G., The Old Testament Since The Reformation,
Lutterworth Press, London, 1955, p. 59.
19. Warnke, Georgia, Gadamer, Harmeneutics, Tradition and Reason, Standford
Unicersity Pess, California, 1987, p. 5.
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20. Warnke, Georgia, Gadamer, Harmeneutics, Tradition and Reason, Standford
Unicersity Pess, California, 1987, p. 5.
21. Cardew, A., "Hermeneutics," in Encyclopedia of Language & Linguistics,
2nd edition, Editor-i-Chief: Keith Brown, 2006, vol. p. 282.
22. Harvey, Van, A., Article Title: "Hermeneutics," in Editor: Eliade, Mircea,
The Encyclopedia of Religion, Macmillan Publishing Co., New York,1987,
vol. 6, p. 282.
23. Harvey, Van, A., Article Title: "Hermeneutics," in Editor: Eliade, Mircea,
The Encyclopedia of Religion, vol. 6, p. 282.
26. Gadamer, H. G. Truth and Method, Bloomsbury Academic, London,
Revised 2nd edition, 2004, p. 308.
27. Warnke, Georgia, Gadamer, Hermeneutics, Tradition and Reason,
Standford Unicersity Pess, California, 1987, p. 3.
28. Gadamer, H. G.Truth and Method, pp. 339-40.
29. Gadamer, H. G.Truth and Method, p. 167.
30. Gadamer, H. G.Truth and Method, pp. 199-200.
31. Ibid.
32. Ibid.
35. Lehmann, Karl, "Hermeneutics," Encyclopedia of Theology: A Concise
Sacramentum Mundi, edited by Karl Rahner, Burns & Oates, London,
1977, p. 614.
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4. The Oxford English Dictionary, prepared by J. A. Simpson and E.
Weiner, vol. viii, p.169.
6. Encyclopedia of Religion, edited by Vergilius Ferm, p. 75
7. A Handbook of Christian Theology, The World Publishing Co., New
York, 1963, p. 160.
8. Augustine, Saint,
Publisher
9. A Handbook of Christian Theology, The World Publishing Co., New
York, 1963, p. 160.
10. Ibid.
11. Ibid.
12. Ibid., p. 76.
13. Ibid., p. 266.
14. A Dictionary of the Bible, edited by W. R. F. Browning, Oxford U
Press, 1996, p. 169.
15. Kraeling, Emile, G., The Old Testament Since The Reformation,
Lutterworth Press, London, 1955, p. 59.
16. Kraeling, Emile, G., The Old Testament Since The Reformation,
Lutterworth Press, London, 1955, p. 59.
19. Warnke, Georgia, Gadamer, Harmeneutics, Tradition and Reason
Unicersity Pess, California, 1987, p. 5.
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36. Lehmann, Karl, "Hermeneutics," Encyclopedia of Theology: p. 611.
37. Lehmann, Karl, "Hermeneutics," Encyclopedia of Theology, p. 612.
Islam and Modernity, Transformation of Intellectual Tradition, The University
of Chicago Press, 1982, p. 5.
Islam and Modernity, Transformation of Intellectual Tradition, p. 9.
53. Stanley E. Porter, Jason C. Robinson, Hermeneutics: An Introduction to
Interpretive Theory, Wm. B. Eerdmans Publishing Co., UK, 2011, p. 32.
55. Islam and Modernity, Transformation of Intellectual Tradition, p. 8.
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36. Lehmann, Karl, "Hermeneutics," Encyclopedia of Theology: p. 611.
37. Lehmann, Karl, "Hermeneutics," Encyclopedia of Theology, p. 612.
Islam and Modernity, Transformation of Intellectual Tradition, T
of Chicago Press, 1982, p. 5.
Islam and Modernity, Transformation of Intellectual Tradition, p
53. Stanley E. Porter, Jason C. Robinson
Interpretive Theory
55. Islam and Modernity, Transformation of Intellectual Traditio
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