Interpretasi ayat-ayat “pseudo kekerasan”: analisis psikoterapis atas karya-karya tafsir Ḥannān Laḥḥām

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Fikriyati, Ulya (2018) Interpretasi ayat-ayat “pseudo kekerasan”: analisis psikoterapis atas karya-karya tafsir Ḥannān Laḥḥām. PhD thesis, UIN Sunan Ampel Surabaya.

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Abstract

This dissertation originates from an observation of sharp differences in interpretation by exegetes, who wrote their Qur’anic exegeses in a violence-laden environment. Accounting for a number of considerations, the author opts for the exegesis of Ḥannān Laḥḥām as the subject of her study. While Lahham’s exegesis was laid out in a setting full of conflict, the exegetical ideas she propagated were seeking peace and harmony. In Lahham’s view, the majority of Muslim ummah was ailing and hence needed therapy in order to heal, especially with regard to interpreting the Qur’an. In this respect, the author understands Lahham’s offer as a model for therapeutic interpretation that may yield a way out for Muslims from their hatred prison to be able to read the Qur’an in a harmonious mode. To analyze Lahham’s exegetical ideas, the author asks three leading questions as follows: (1) How to categorize the pseudo-violent verses of the Qur’an? (2) What epistemological basis does Lahham’s exegesis have? (3) How does the interpretation that Lahham’s offered look like from psycotherapist perspective? In so doing, the dissertation employs an interdisciplinary approach, encompassing philosophical-historical interpretive, and psychotherapist. Historical interpretive approach used for analyzing epistemology of Laḥḥām’s exegesis, while psychotherapist approach applied to reach new psychological insight for understanding Laḥḥām’s interpretation of selected “pseudo violent” verses.With these three approaches, the following conclusions are reached: (1) There are four categories of “pseudo violent” verses of the Qur’an: explicitly restorative (307/6,66% of Meccan Surah and 149/9,18 of Medinan Surah), explicitly destructive (375/8,10% of Meccan and 126/7,81% of Medinan), implicitly restorative (55/14,19% of Meccan and 322/19,83% of Medinan), and implicitly destructive (232/5,01% of Meccan and 103/6,38% of Medinan). Out of 4624 Meccan verses, there are 1569 “pseudo violent” verses (amounting to 33,93%); out of 1612 Medinan verses, there are 700 “pseudo violent” verses (43,42%); in the whole Qur’an, consisting of 6236 verses, thus, there are 2269 “pseudo violent” verses (36,38%); (2) The epistemological basis for Lahham’s exegesis is twofold: explicit, including sources and methods used, and implicit, encompassing seven basic assumptions, namely (a) the Qur’an is relevant for every period and place, (b) the Qur’an’s composition, (c) the Qur’an as a Book of Peace, (d) the static nature of the Qur’an and dynamic of interpretation, (e) the absence of finality in interpretation, (f) the integration of Qur’anic and non-Qur’anic sciences, (g) interpretation as the bridge for implementing the Qur’an, and (h) two ethoses (reflecting on the āyat al-Kitāb, āyat al-anfus, āyat al-āfāq, and maqāṣid al-Qur’ān), and his mode of interpretation (‘adl and iḥsān in prophetic history); (3) To arrive at a harmonious reading of the Qur’an, one has to through away one’s irrational belief that disturbs one’s psyche, namely superiority, injustice, vulnerability, distrust, and helplessness. As a result, one may use one’s rational belief to understand the Qur’an under a new light, in a way that is more harmonious.