Tri Handayani, Ris'an Rusli, Idrus Al-Kaff

Dilthey’s Hermeneutics in Unveiling the Locality of Tafsir Al-Mishbah

Introduction

Dilthey’s hermeneutics in unveiling the locality of tafsir al-mishbah. This study applies Dilthey's hermeneutics to Quraish Shihab's Tafsir Al-Mishbah. Explore how local Indonesian culture shapes Qur'anic interpretation, offering a model for contextual exegesis.

Abstract

This article examines M. Quraish Shihab’s Tafsir Al-Mishbah through Wilhelm Dilthey’s three-stage hermeneutic framework: Erlebnis, Ausdruck, and Verstehen. Employing qualitative library research with a hermeneutic approach, this study analyzes how local cultural experiences and historical contexts are reflected in Shihab’s interpretation of the Qur’an. The analysis locates Erlebnis within Shihab’s socio-cultural background, including his Bugis-Makassar upbringing and intellectual formation, which shaped his interpretive perspective. These experiences are expressed as Ausdruck in his contextual reading of Qur’anic verses, particularly concerning sacrificial practices in QS al-Ḥajj [22]: 34–37 and communal ethics in QS al-Mā’idah [5]: 2, where local cultural symbols and social values serve as interpretive references. Through Verstehen, these cultural expressions are understood within the framework of maqāṣid al-sharī‘ah, demonstrating that local traditions may serve as meaningful resources for Qur’anic interpretation without undermining the universal principles of Islam. The study argues that Tafsir Al-Mishbah represents a contextual mode of exegesis that integrates Indonesian cultural realities into the interpretive process. This finding contributes to the development of Indonesian hermeneutic discourse and offers a model for contextual tafsir in culturally plural Muslim societies.

Review

This article proposes a compelling examination of M. Quraish Shihab’s *Tafsir Al-Mishbah* through the lens of Wilhelm Dilthey’s three-stage hermeneutic framework. The study effectively introduces a novel methodological approach by applying Western hermeneutic theory (Erlebnis, Ausdruck, Verstehen) to the analysis of modern Islamic exegesis, specifically aiming to unveil the local dimensions embedded within Shihab’s interpretations. The stated objective—to understand how local cultural experiences and historical contexts shape Qur'anic understanding—is highly relevant to contemporary discussions on contextual *tafsir*. The abstract clearly articulates the central argument: that *Tafsir Al-Mishbah* functions as a contextual mode of exegesis that skillfully integrates Indonesian cultural realities, marking a significant contribution to both hermeneutic studies and Islamic scholarship. The application of Dilthey's framework appears thoughtfully structured. The identification of Shihab's "Erlebnis" in his Bugis-Makassar upbringing and intellectual formation provides a solid foundation for understanding his interpretive predispositions. The subsequent analysis of "Ausdruck" through specific Qur'anic verses (QS al-Ḥajj [22]: 34–37 and QS al-Mā’idah [5]: 2), referencing local cultural symbols and social values, promises a detailed textual engagement. Crucially, the abstract highlights "Verstehen" as the stage where these cultural expressions are understood within the framework of *maqāṣid al-sharī‘ah*, affirming that local traditions can enrich interpretation without compromising universal Islamic principles. The success of this argument hinges on the depth of analysis demonstrating how these local elements truly integrate with *maqāṣid al-sharī‘ah* and how the distinction between cultural adaptation and universal adherence is robustly maintained. The study’s ultimate contribution lies in its potential to advance Indonesian hermeneutic discourse and offer a practical model for contextual *tafsir* within culturally plural Muslim societies. This is a timely and valuable endeavor, given the increasing recognition of diverse interpretive traditions globally. The findings, if thoroughly substantiated in the full paper, could provide significant theoretical grounding for integrating local knowledge into mainstream Islamic scholarship. Future research might further explore comparative analyses with other regional tafsirs, or delve deeper into the hermeneutical implications of applying a European philosophical framework to an Islamic interpretive tradition, thus expanding the dialogue between these intellectual domains.

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