Hasan Hanafi

Oleh: Rastiyani Nur Faridatul Khasanah (16040411) Rifqotul Mardhiyah (16040414) Siti Suryani Fatmasari (16040436) Program Studi Pendidikan Guru Madrasah Ibtida'iyah Sekolah Tinggi Agama Islam Sunan Pandanaran Pendahuluan Ilmu kalam merupakan salah satu ilmu yang mesti kita pelajari dari sekian banyak ilmu-ilmu di dunia ini. Berbagai definisi telah banyak dikemukakan tooh-tokoh Islam mengenai ilmu ini. Begitu pula sebab-sebab penamaan serta berbagai nama lain dari ilmu kalam. Namun dari sekian keterangan dapat disimpulkan bahwa ilmu kalam merupakan ilmu yang mempelajari masalah ketuhanan dan segala sesuatu yang berhubungan dengan-Nya yang dapat memperkuat akan keyakinan terhadap-Nya dan mampu memberikan hujjah dan argumentasi. Karena berbagai faktor, terlahirlah berbagai aliran ilmu kalam dalam islam dengan pemikiran dan konsep masing-masing. Diantaranya adalah Khawarij, Murjiah, Mu'tazilah, Qadariyah, Jabariyah, Asy'ariyah, maturidiyah. Ajaran Islam dengan sumber ajarannya yang berasal dari Al Qur'an dan sunnah Nabi, diyakini oleh umat Islam dapat mengantisipasi segala kemungkinan yang di produksi oleh perputaran zaman. Pada dasarnya Islam itu satu, tetapi pada realitanya tampilan islam itu beragam, karena lokasi penampilannya mempunyai penampilan yang beragam, perubahan jaman telah membawa budaya dan teknologi yang berbeda-beda. Misalya, ada beberapa yang senang menampilkan Islam dengan pemerintahan kerajaan, dan ada pula yang senang dengan pemerintahan republik. Bahkan ada juga yang ingin kembali kepada bentuk pemerintahan khilafah yang masih terikat dengan teks Al qur'an dan Hadits dalam memahami hukum dan ajaran Islam. Tidak bisa dihindari lagi, semua merasa pemikirannya lah yang paling benar antara sesama Muslim yang terjadi dimana-mana dalam rangka menampilkan Islam. Tampaknya pemahaman itu utuh, pesan ketuhanan dapat ditangkap, fanatik buta dapat diredam, sejarah tampilan ajaran Islam dari waktu ke waktu perlu dicermati. Dengan cara ini proses terselenggaranya syariat Islam di masa Nabi dan generasi-generasi selanjutnya dapat dipahami. Alasan kebijakan para tokoh Islam untuk maksud ini pun dapat dimengerti. Dalam era kontemporer ini kemudian teraktualisasi perdebatan kalam dikalangan tokoh 1

The aim of this paper is to research the etymology and different definitions of the term of Occidentalism. Occidentalism, in its broadest meaning, is the reverse of Orientalism; just as Orientalism is a Western reading of the East, Occidentalism is an Eastern reading of the West. A meticulous reading of related literature reveals several different  meanings  attributed  to  Occidentalism.  One  of  these  definitions was introduced by the Egyptian philosopher Hasan Hanafi, who sees Occidentalism as the science of adopting Western values by eliminating them. Conversely, Ian Buruma and Avishai Margalit do not consider Occidentalism to be a science, but hostility against the West. In addition to these two definitions, a further perspective defines Occidentalism as the answer to one of the following questions: “How can the Western values be developed” and “How can Western values be adopted by the East, while saving the Eastern identity”. This paper defines and explores the terms ‘Occidentalism’ and ‘Occidentalist’ considering these forms and interpretations.

Doğu ile Batı arasındaki ontolojik ve epistemolojik ayırıma dayalı düşünme biçimi olarak tanımlanan oryantalizm terimi ile kendisini oryantalizm üzerinden konumlandırıp Doğulular’ın Batı’yla ilgili incelemelerini karşılayan oksidentalizm kavramı, bu makalenin ana konusunu teşkil etmektedir. Her iki kavrama yönelik yapılan tanımlamaların keyfiyetinin yanı sıra ilgili terimlerin mefhumuna dair ortaya çıkan değerlendirmeler ve bunlara yöneltilen bazı önemli tenkidler, çalışmada ele alınacaktır. Türkçe literatürde yeteri kadar tartışıldığı düşünülmeyen oksidentalizm teriminin merkeze alındığı bu çalışma ilgili kavramın anlam arayışına yönelik teorik bir inceleme sunulacaktır.
Oryantalist paradigmaya karşı oksidentalist söylemin imkanını tartışan bu makale, kavramsal bir analiz sunmayı amaçlamaktadır. Oryantalizm ve oksidentalizm bağlamında ortaya çıkan literatürün dikkate alınacağı bu makalede her iki disiplinin müşterek noktalarına, farklılıklarına vurguda bulunarak bir karşılaştırma yapılacaktır. Bu mukayese sırasında ilgili kavramları tanımlayarak ön plana çıkan araştırmacıların yanı sıra özellikle bu konuların ele alındığı Türkçe çalışmalarda kendilerine çok fazla atıfta bulunulmayan isimler ve değerlendirmeleri ön plana çıkarılacaktır. Böylece söz konusu kavramların mahiyetini anlamaya katkı sunmak amaçlanmaktadır.
Oryantalist müktesebât karşısında kendi tarihsel tecrübesiyle yol alan oksidentalist söylemin, Doğu’dan Batı’yı bir okuma imkanı sunduğu kabul edilirse, oryantalizm-oksidentalizm kavramsal dikotomisinin yarattığı sorun alanından kurtulmak mümkün hale gelecektir. Bu sebeple bir söylem düzeyinde tartışılan oksidentalizmin, oryantalist paradigmaya mukabil olup olmadığının tartışılacağı bu çalışmada her iki kavram, içinde yer aldıkları disiplinlerin temel yaklaşımları göz önünde bulundurularak incelenecektir./

ABSTRACT

Occidentalist Discourse as a Counterpart to Orientalist Paradigm: A Conceptual Analysis

This article discusses the concept of orientalism defined as a way of thinking based on the ontological and epistemological distinction between East and West, as well as the concept of occidentalism that denotes an Eastern review of the West, positioning itself in relation to orientalism. Definations offered for both concepts followed by some main criticisms directed towards their given meanings will be examined. This study which mainly focuses on the concept of occidentalism that is not considered to be discussed enough in the Turkish literature, offers a theoretical examination of the meaning of occidentalism.
This article, which discusses the possibility of an occidentalist discourse against the orientalist paradigm, aims to present a conceptual analysis. Considering the orientalist and occidentalist literature, a comparison will be made by emphasizing the common points and differences of both disciplines. Prominent researchers who defined these concepts as well as other names that are not referred to much in the Turkish studies that deal with this topic and their evaluations will be highlighted. Thus, it is aimed to contribute to understanding these terms.
If it is accepted that the occidentalist discourse, which proceeds with its own historical experience against the orientalist tradition, offers an opportunity to an Eastern reading of the West, it will be possible to get rid of the problem area created by the conceptual dichotomy between orientalism and ocidentalism. Therefore in this study which discusses whether occidentalism is a counterpart to orientalism or not, both concepts will be examined by considering basic approaches of these two disciplines.

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Hasan Hanafī is often described as leading and original reformer of Arab thought, renovator of the Islamic cultural heritage (turāth) and advocate of political freedom. But these categorizations are based on insufficient analyses of his writings on both the Islamic and the Western intellectual heritage as well as his statements on current political issues. A critical reading of the first unveils that Hanafī misrepresents religious and philosophical doctrines and that he systematically passes over the fact that the relations between intellectual currents which he claims as role models for the "Islamic left" were marked by deep enmity. His writings on Marxism reveal that he merely condemns capitalism on moral terms without deeper analysis of the way it works. He himself proposes the idea of historical cycles determining the course of Eastern and Western civilization. This allows him to predict the imminent decline of the latter. The contradicting elements in Hanafī's thought do, however, gain coherence when analyzed in the context of his writings on the modern history of Egypt and the Middle East at large. Here he juxtaposes activist and progressive Nasserism to the religious quietism used by Sadat to legitimize his rule. From 1978 onwards he became an advocate of the Islamic revolution in Iran which he saw as rebirth of Nasserim and Tiermondism in general.

Die Krise der Identität gehört zu dem Kernstück der westlichen sowie islamischen Philosophie. Das heißt, dass „Es als logisches und metaphysisch-ontologisches Problem älter als der Identitätsbegriff selbst sei.“  Platons These zur Identität ist noch strenger: „Identität ist eigentlich nur für einen Gott gemacht, menschliches Dasein ist charakterisiert durch Nichtidentität.“

In this illustrated  presentation, Dr. Tamara Albertini (University of Hawai ‘i at Manoa) explores contemporary Arab philosophy. She focuses on Hasan Hanafi, Egypt’s premier philosopher, and his notion of the “Arab City” that she interprets to be the ligature between Time and Space. Where the two are disjoined, the balance between Arab History and Arab Space/Place (makān) is lost and the inhabitants of the City find themselves living in exile on their own land.

This presentation was part of a panel on Arab Philosophy Dr. Albertini organized and shared with Dr. Yomna El-Kholy (Cairo University, Egypt) and Dr. Ridha A. Chennoufi (University of Tunis, Tunisia) at the 11th East-West Philosophers’ Conference (Honolulu, HI, May 24-31, 2016).

Click on the following link to view: https://www.youtube.com/watch?v=Wlrg1wt6iBo

Bold Transmutations: Rereading Hasan Hana on Fiqh CAROOL KERSTEN study of religion by relying on other scholarly specializations such as Translation Studies, this article attempts to apply the achievements made in that relatively new eld of academic inquiry to the Egyptian philosopher Hasan Hana u -qh. Refracting Hana rst publication, Les , through notions and concepts developed in Translation Studies will demonstrate the boldness of Hana also evince that the theoretical foundations for his better-known writings from project, can already be discerned in this text from the 1960s. Bold Transmutations 23

Recibido: enero 2012 Aceptado: marzo 2012 RESUMEN Traducción comentada de tres artículos de opinión escritos por el destacado filósofo egipcio Hasan Hánafi. Fueron publicados en el periódico cairota independiente Al-Masry al-Youm, 2011-2012, y están relacionados con la situación socio-política de Egipto. Palabras clave: Hasan Hánafi, Consejo Supremo de las Fuerzas Armadas de Egipto, Constitución, Tahrir, Coptos, Mujer. ABSTRACT A commented translation of three op-ed articles by the leading Egyptian philosopher Hasan Hanafi. The articles were published in the independent newspaper Al-Masry al-Youm in 2011-2012, and they are related to the socio-political situation of Egypt.

Dramatic political events involving Muslims across the world have put Islam under increased scrutiny. However, the focus of this attention is generally limited to the political realm and often even further confined by constrictive views of Islamism narrowed down to its most extremist exponents. Much less attention is paid to the parallel development of more liberal alternative Islamic discourses. The final decades of the twentieth century have also seen the emergence of a Muslim intelligentsia exploring new and creative ways of engaging with the Islamic heritage. Drawing on advances made in the Western human sciences and understanding Islam in comprehensive terms as a civilisation rather than restricting it to religion in a conventional sense, their ideas often cause controversy, even inviting accusations of heresy.
Cosmopolitans and Heretics examines three of these new Muslim intellectuals who combine a solid grounding in the Islamic tradition with an equally intimate familiarity with the latest achievements of Western scholarship in religion. This cosmopolitan attitude challenges existing stereotypes and makes these thinkers difficult to categorise. Underscoring the global dimensions of new Muslim intellectualism, Kersten analyses contributions to contemporary Islamic thought of the late Nurcholish Madjid, Indonesia’s most prominent public intellectual of recent decades; Hasan Hanafi, one of the leading philosophers in Egypt; and the influential French-Algerian historian of Islam Mohammed Arkoun. This is the first book of its kind and a welcome addition to the intellectual history of the modern Muslim world.