The Urgency of the Perpetual and Plural Interpretation of the Quran

Oleh: Redaksi

Regarding the urgency of Quranic interpretation, Muhammad Iqbal frequently affirmed that Islam is a religion on the move (Rekonstruksi Pemikiran Kegamaan dalam Islam, 2001). Islamic thought requires creativity, vision, progressivism, and innovation. Hence, Islamic comprehension, which concentrates on Quranic interpretation, demands the dynamization, improvisation, and breakthroughs that come along with developments in civilization over time. Radical groups frequently claim to be the only ones trying to purify Islam by returning to the teachings of the Quran and Sunnah. In their opinion, the most effective way to do this is through upholding Islamic Sharia law, whereas others who do not share their views are considered as deviating from pure Islam. However the radicals are not the only ones returning to the teaching of the Quran and Sunnah as all mazhab (Islamic schools)and practising Muslims study the Quran and Sunnah. But the radical groups invoke violence to achieve their aims though from the beginning the Qurans purpose was to liberate society from such forms of oppressive behaviour. The main function of the Quran is to serve as a guide for Muslims. The Quran conveys the teachings and principle values which should be the central references for the attitude and conduct of believers. Using Rahmans terms, the universal value of Quran is its moral teaching. Through that moral teaching, Muslims are expected to respect the environment, pursue justice, egalitariansim, and prosperity. The universal values of the Quran appear in the opening suras of the Quran which emphasize social and economic justice and equality. Accordingly, those who insist on the literal interpretation of the Quran and claim that their belief is the truest ignore the reality of social change and even neglect and deny the essential social and moral principles of the Quran. Essentially the moral teaching that is the fundamental message of Quran is also a form of the Quranic legislations spirit (Islam, 1984). This means that the Quran, as a book of principles and morals has laws for gradually improving society over time. For instance, it does not directly forbid the use of drugs and usury during the age of ignorance in Mecca (Jahiliya). But gradually and systematically, it invites humans to turn towards achieving a better life, to provide welfare for the less fortunate and to refrain from harming others. Thus, indeed since the beginning its role has been to edify negotiation, compromise and to spread empathy in order to foster sympathy. Hence, it is no exaggeration to say that the aim of the Quran is to widen the human perspective such that they may realize the essence of their existence on this earth. The aim is to prevent indolence and bad behaviour which leads to momentary misplaced pleasure. The Quran very existence provides a means for the progress of human civilization.

The Quran is a guide book for distinguishing between truth and bathil, between light and darkness in this world and the hereafter (Q.S., 2: 185, 14: 1). The revelation is also the evidence of Muhammads prophethood. The Quran has a magnificent grammar and content that cannot be matched by any other revealed book or anything else in human creation. It is an encyclopaedia of the role of law, society, literature, and politics in the history of human civilization. Hence the Quran is a foundation for civilization and is not diminished across the ages. To get to know the substance of the Quran, and of its benefits and functions, one has to interperate it. Since it is not a dead text, which can be taken for granted, the function of the Quran depends on the comprehension and knowledge of the reader or interpreter. In fact, the very activity of reading the Quran is a matter of interpretation because it is through the reading process that we achieve comprehension of the object and once more, that reading depends upon the subjective tendencies of the reader. Quran interpretation has in fact had been going on since the Prophets period. At that time however, when the Quran was unclear or not understood by the sahabat, they usually made enquiries which the prophet answered. This process can be seen in the prophets sayings, advice or tradition, which is known as the Sunnah or hadits. The interpretation of the Quran has never ceased and the interpretations vary according to the interpreters disciplines such as: Sufi (mysticism), philosophic, law, scientific, Islamic jurisprudential (fiqh) interpretation and so on. Regarding the urgency of Quranic interpretation, Muhammad Iqbal frequently affirmed that Islam is a religion on the move (Rekonstruksi Pemikiran Kegamaan dalam Islam, 2001). Islamic thought requires creativity, vision, progressivism, and innovation. Hence, Islamic comprehension, which concentrates on Quranic interpretation, demands the dynamization, improvisation, and breakthroughs that come along with developments in civilization over time. Nasr Hamid Abu Zayd conveys the urgency of ijtihad (individual interpretation and judgment), especially as it concerns the Quran. In his opinion, the Quranic text can be interpreted narrowly or broadly depending on the social-cultural context and inner hermeneutics (structure of value and awareness) of the reader. (Tekstualitas Al-Quran, 2001). Through the act of interpretation, readers make choices that are a result of personal histories and private knowledge. Accordingly, non-Quranic texts can be used to broaden ones view during the interpretion of the Quran. Why ought we do that? Because, fundamentally the Quran is a cultural product that cannot be separated from its social context and as this context keeps changing it has to be taken into account. From this perspective, a perpetual interpretation using Ulil abshar Abdallas term- is urgently needed. Since this interpretation is a humanist intellectual effort, the limitations of previous interpretations will constantly become apparent as critics revise older views. Limiting the field by not doing so blocks the evolution of Quranic discourse. Instead research into the plural, progressive and liberal Quran interpretation should be stimulated and the radicals claims of holding exclusive truth is something that should be criticized. The heterogeneity and plurality of Quranic interpretation can only yield substantial benefits.

Finally, since the Quran is a cultural product, every interpreter should be sensitive about social realities so that their readings remain in motion. Moreover, in accordance with its mission and spirit of enlightenment, interpretation should aim to transform and improve religious experience. At a time when there exists so much desecration of humanitarian values, we should instead boldly struggle for justice and democratisation. Amen. Ahmad Fuad Fanani, Head of Islamic Studies institute DPP IMM and alumnus of Ushuluddin Faculty at UIN Jakarta. (Translated by Lanny Octavia, edited by Jonathan Zilberg)