1. FAZLUR RAHMAN AND HIS DOUBLE MOVEMENT1
INTRODUCTION
Fazlur Rahman is an intellectual Muslim who had scientific background of Islamic
establishing and the Western tradition of critical thinking. He is the main character of neo-
modernism, that his learning of thought in Islam that try to look critically at the tradition of Islamic
thought and Western scientific discourse, and yet still appreciative of the legacy of Islamic thought
itself. Rahman started thinking of the results of his historical research that since the end of the first
century Hijriyah, the Muslims had developed a rigid attitude -with a-historical approaches, literalist,
and atomistic- in understanding of both major source of Islamic teachings, namely the Quran and the
Sunnah of the Prophet. According to Rahman, fundamental issues about the interpretation of both
methods of the sources of Islamic teachings and contextualization for the Muslim community
contemporary not yet got proportionate attention. To answer crisis and the problems are, Rahman
offers a systematic method and comprehensive, which he called double movement.
Fazlur Rahman (1332 H/1919 M – 1408 M/1988 H), known as one of brilliant modern
Islamic intellectuals. His intelligence is reflected in the ideas which he poured in a number of books
and articles, ranging from philosophy, theology, mysticism, law problems until the development of
contemporary Islam. In connection with the challenges of modern life, seems made Fazlur Rahman
thought hard in finding the 'recipe' that can solve arisen problems, and bring around to review some
of the views among Muslims tradition, but it seems even less accommodating 'difficult' when
dealing with development of modern life.
In this context, Fazlur Rahman came with an offering thought and the formulation
methodology of how the Qur'an should be understood that the values contained in it is always
current and relevant to the issues and problems facing the people of Islam.2
BIOGRAPHY FAZLUR RAHMAN
His family and education
Fazlur Rahman was born on September 21, 1919 in Hazara, an area in Indo-Pakistan
continent (now located in Northwest Pakistan). He was born into a deeply religious Muslim family.
Religiousness is expressed by Fazlur Rahman himself who said that he was carrying out acts of
worship such as prayer, fasting, and others, without ever leaving once.3 With a background such a
religious life, then when he was ten years old been able to memorize the Quran. The schools of the
1 Submitted by Muhammad Akmaluddin (094211064) to fulfill the final task of Hermeneutics (Lecturer: Dr. H. Muhsin Jamil,
M. Ag), Tafsir Hadits Major, Special Program of Ushuluddin Faculty (FUPK) State Institut for Islamic Studies (IAIN)
Walisongo Semarang 1433 H / 2012 M.
2 Ebrahim Moosa (ed.), “Introduction”, in Fazlur Rahman, Revival and Reform in Islam (Oxford: Oneworld Publications,
2000).
3 Taufik Adnan Amal, Islam dan Tantangan Modernitas (Bandung: Mizan, 1994), pg. 79.
1

2. family were embraced by the Hanafi’s school. Although the life in the midst of a family that adhered
to the Sunni sect, Fazlur Rahman is able to release away from the barriers that limit intellectual
development and belief.4 Fazlur Rahman’s parents were very influential in shaping the character and
beginning of their religious beliefs. Fazlur Rahman's father was the adherents of the Hanafi’s school
of very strong, but he did not close himself from modern education.
In 1933, Fazlur Rahman continued his education at a school modern in Lahore. Apart from
taking formal education, Fazlur Rahman also got education or the traditional teaching in Islamic
studies from his own father, Maulana Syahab al-Din. Material teaching given by his father was a
material that he got when studied at Dar al-Ulum Deoband, the northern region of India. When was
fourteen, Fazlur Rahman had started to study philosophy, Arabic language, theology or Kalam,
Hadith and Tafsir.5
After completing his secondary education, Fazlur Rahman continued his education by taking
the concentration of studies in Arabic and in 1940 he obtained a Bachelor of Art. Two years later, he
succeeded completing his studies in post graduate and got a Master's degree in Arabic. In 1946,
Fazlur Rahman went to England to continue his studies at Oxford University. Under guidance of
Professor Simon Van den Berg and HAR Gibb, Fazlur Rahman completed his studies and received
his Ph.D. in 1949 with dissertation on Ibn Sina. His dissertation was later published by Oxford
University Press under the title Avicenna's Psychology.
During his education in the West, Fazlur Rahman took the time to learn various foreign
languages such as Latin, Greek, English, German, Turkish, Arabic Urdu languages.6 His mastering
helped to deepen and broaden the horizons of scientific (especially Islamic studies) through various
literature searches.
After completing his studies at Oxford University, Fazlur Rahman indirect went to his home
country of Pakistan (when it had to break away from India)7 and decided to stay some time there.
While living in England, Fazlur Rahman had taught at Durham University. Then moved to teach to
the Institute of Islamic Studies, McGill University, Canada, and served as Associate Professor of
Philosophy until beginning in 1960.
After three years of teaching at McGill University, eventually in early 1960 Fazlur Rahman
returned to Pakistan at the request of Ayyub Khan (President of Pakistan, 1958 - 1969) to build
Pakistan. Ayyub’s request to Fazlur Khan Rahman aimed to formulate Islamic ideology for the state
of Pakistan. Further in 1962, Fazlur Rahman requested by Ayyub Khan to lead the Research
Institute Islam (Islamic Research Institute) and became a member of the Advisory Council of
4 Fazlur Rahman, Islam (Chicago: The University of Chicago Press, 1979), pg. 41.
5 Amal, Islam dan Tantangan Modernitas, pg. 80.
6 Ibid., pg. 80-81.
7 Pakistan split from India on August 14, 1947, and stands alone as a new country with principles of Islam. The idea of the
Islamic State of Pakistan starts from the idea of Sir Sayyid Ahmad Khan, who then strengthened by Muhammad Iqbal and
elaborated into practical areas by Muhammad Ali Jinnah.

3. Islamic Ideology. Meanwhile, personal motivation of Fazlur Rahman received an offer from Ayyub
Khan is due to his desire to raise vision of the Qur'an closed by history as is the case the country of
Pakistan.8
Positions occupied by Fazlur Rahman finally caused the various reactions. The traditional
scholars rejected if his position, was due to the background pursued his educational background in
the West. Opposition to Fazlur Rahman finally reached its climax when the journal Fikr-o-Nazar
later published his became the first two chapters of his book Islam. In the article, Fazlur Rahman
expressed thoughts about the controversial nature of revelation and its relationship with Muhammad.
According to Fazlur Rahman, the Quran is the word entirely or the word of God Almighty, but in
the usual meaning, the Qur’an is also a word of Muhammad.9 As a result of these statements, Fazlur
Rahman called as munkir-i-Quran (one who does not believe in the Quran). Disagreement in the
media Pakistan on the Fazlur Rahman thought went up to about one years, that finally led to mass
protests and total strike in some areas of Pakistan in September 1968. According to almost all Fazlur
Rahman thought the reviewer believes that it is not a rejection to Fazlur Rahman, but addressed to
Ayyub Khan to oppose. Finally on 5 September 1968 Fazlur Rahman's request to resign from the
leadership Islamic Research Institute was granted by Ayyub Khan.10
At the end of 1969 Fazlur Rahaman left Pakistan to meet offer of the University of
California, Los Angeles, and immediately appointed Professor of Islamic Thought. The courses he
taught including understanding the Qur'an, Islamic philosophy, sufism, Islamic law, Islamic political
thought, Islamic modernism, the study of Muslim thinking figures such as al-Ghazali, Shah Wali
Allah, Muhammad Iqbal, and others. One of the reasons that make Fazlur Rahman decided to settle
and teaching in the West due to the belief that his offered ideas will not be accepted and growing in
Pakistan. In addition, Fazlur Rahman wanted transparency of the atmosphere of the various ideas
and healthy debate, which he did not found in Pakistan.11
While in Chicago, Fazlur Rahman devoted his whole life in the world science, especially the
study of Islam. His life was spent in the library personal in the basement of his home, located in
Naperville, about 70 kilometers from University of Chicago. Fazlur Rahman himself described his
activities like the fish that just rises up to get air. From his consistency and seriousness of the
scientific world, finally Fazlur Rahman got the recognition of international scientific institutions.
One of recognition was in 1983 when he received the Giorgio Levi Della Vida E of Gustave von
Grunebaum Center for Near Eastern Studies, University of California, Los Angeles.
In the mid-80s, the main character of this Islamic neo-modernism got health problems,
including diabetes and heart disease. However, the commitment Fazlur Rahman to continue his
8 Rahman, Islam, pg. 30-31.
9 Ibid., pg. 33.
10 Moosa, “Introduction”, pg. 35.
11 Amal, Islam dan Tantangan Modernitas, pg. 104.
3

4. work eventually manifested in his work entitled Revival and Reform in Islam: A Study of Islamic
Fundamentalism (published in 2000). Although only published after his death, but the process was
done when he sick He was getting worse with the assistance of his son. Finally, after a while
hospitalized Chicago, on July 26, 1988 professor of Islamic thought in The University of Chicago
that was passed away of 69 years.
Career and Work of Intellectual
In short, the development of Fazlur Rahman’s thinking could be mapped into the three
periods: (i) the first period (decade of the 50's); (ii) Pakistan period (decade of the 60's), and (iii) the
period Chicago (decade of the 70s and so on).12
At least three major works of Fazlur Rahman that composed in the first period: Avicenna's
Psychology (1952); Avicenna's De Anima (1959); and Prophecy in Islam: Philosophy and
Orthodoxy (1958). Avicenna's Psychology (1952) and Avicenna's De Anima (1959) were translation
and editing work of Ibn Sina (Avisena). While the latter, Prophecy in Islam: Philosophy and
Orthodoxy (1958), investigated the differences in between the Prophet's doctrine adopted by the
philosophers and the orthodoxy. To look at the philosophical roots of Islam, Fazlur Rahman took
samples of the two famous philosophers, Al-Farabi (870-950) and Ibn Sina (980-1037). He reviewed
the views of both philosophers about the Prophet's revelation-an on the level intellectual, technical
or psychological process of imaginative revelation, doctrine and the concept of miracles
proselytizing and Shari'a. To represent the views of orthodoxy, Fazlur Rahman took Ibn Hazm, al-
Ghazali, al-Syahrastani, Ibn Taymiyya and Ibn Khaldun. Of This tracking, Fazlur Rahman
concluded that there was an agreement orthodox stream in rejecting the pure intellectualist approach
of philosophers to the phenomenon of the Prophet's. The results of this conclusion led Fazlur
Rahman to the conclusion that there is no fundamental difference between the positions of the
Muslim philosopher and ortodoksi.13
In the second period (Pakistan), he wrote a book entitled: Islamic Methodology in History
(1965). Fazlur Rahman in this book showed: (i) the historical evolution development of the four
basic principles (main source) of Islamic thought: the Qur'an, Sunnah, Ijtihad and Ijma ', and (ii) the
actual role of these principles in the development of Islamic history itself. The second book written
by Fazlur Rahman in the second period is Islam, which presented a systematic reconstruction of the
development of Islam for fourteen century. In the period of Chicago, Fazlur Rahman wrote: The
Philosophy of Mulla Sadra (1975), Major Themes of the Qur'an (1980), and Islam and Modernity:
Transformation of an Intellectual Tradition (1982). The works of Fazlur Rahman in the first period
was historical studies, and in the second period as well as interpretive historic nature (normative), so
12 Ibid., pg. 112.
13 Ibid., pg. 11.

5. in the third period is more purely normative. In the first and second period, Fazlur Rahman had not
openly declared themselves directly involved in current renewal of Islamic thought, then in the third
period he declared himself as a spokesman for neo-modernis.14
Fazlur Rahman Thought
Worldview: God, Man and Nature
Fazlur Rahman saw the importance of the worldviews formulation that comprehensive and
complete as the philosophical foundation for the concept of his methodology.15 His worldviews,
particularly related to three issues: God, man and nature, started from al-Qur`an.16 Concept of God
as revealed in the al-Qur`an for Fazlur Rahman was essentially a mere functional, that is God
needed not because of who He is or how He, but because of what He does.17
Departing from the above basis, we can take the idea of Fazlur Rahman of God which is then
colored his others views. In other words, Fazlur Rahman's view of God may be further implications
for how Fazlur Rahman saw all phenomena in nature. In his view, God had created man and the
universe. God had made nature with set of rules which He described in terms of Qadr. Qadar
according to him was not like what understood by the majority of the theologians (mutakallimum) as
a deterministic provision, bind and restrict the freedom of man 18, but all the provisions that exist in
nature, especially the physical objects. That Qadar is what gives characteristics and special nature to
it. Those characteristics are instruction of God of nature. Therefore everything in nature is Islam,
because it is subject and obedient to God's injunction. Instruction of God then became the mandate
for this nature. Hence, also, al-Qur`an says that the natural glorify to God.19
God created the universe is without no purpose. He wanted to realize His purpose through
His creation and His mission that good. At this point, Fazlur Rahman believed, at least accepted,
called the terminology of philosophy of religion as a teleological argument. This argument holds
that nature has a purpose. Nature leads to a higher purpose that is good.
It is the common assumption that in Islam God is transcendent absolutely, it is proved by a
firm emphasis given by Islam on God unity, His majesty, glory, and so on. 20 However, a picture of
this kind do not arise from al-Qur`an, but from the development of recent Islamic theology course.21
14 Fazlur Rahman, Islam and Modernity: Transformation of an Intellectual Tradition (Chicago: The University of Chicago
Press, 1982), pg. 135-145.
15 Rahman, Islam, pg. 378.
16 Fazlur Rahman, Major Themes of Qur’an (Minneapolis: Bibliotheca Islamica, 1980). See also Fazlur Rahman, Tema Pokok
Al-Qur’an, terj. Anas Mahyudin (Bandung: Pustaka, 1983).
17 Ibid., pg. 91.
18 In the discourse of Islamic theology, polemics problem of human destiny is never received an adequate solution. Jabariyyah
ideology that views human beings on the one hand completely deterministic dealing with the schools Qadariyah that views
human beings have the freedom as well as responsible for his actions Kasab theoretical background for the birth of Ash'ari as
the middle way.
19 QS, 57:1; 59:1; 61:1; 13:14; 62:1; 64:1 dan 17:44.
20 Amal, Islam dan Tantangan Modernitas, pg. 70.
21 Ibid.
5

6. Immanence of God is by no means action did by natural or man actually carried out by God: God is
not a rival or substitute for human or natural agents in the produce effects, and he also did not
interfere in their work process.22 Natural law is a part of His behavior (sunnah).23
God created human beings with a view also to realize His noble goal, good purpose. In
addition to the man given the task within the overall framework of the creation, he also claimed to
be always obedient to the Lord. Here God gives power to men of high intelligence with the human
mind to distinguish good and poor. Therefore God gave the highest degree to the human compared
with other creatures. Among the creatures, man is equipped with moral. Because of that man, in his
life, full of struggle, both struggles to realize the purpose of God's creation, his relationship with
nature, as well as on personal level.
So the relationship of God, man and nature in view of Fazlur Rahman can not be separated
from one another. Clear relationship is that the people were given the task by God to manage this
universe in order of goodness and perfection of the entire plan of God and the whole creation.
Relationship with God that humans are parts of Him, in the meaning that God has breathed His spirit
into human themselves.24 However, God remains as the macrocosm (nature) and human is a
microcosm (minor nature). Minor nature is always connected in a spiritual the nature of, at least at a
philosophical level. Therefore, man must imitate God in any manner, embody virtues. This task, like
it or not even rather, should be burdened. Humans carry out the mandate as a caliph in the earth
(khalif fi al-ardl). Human relationship with nature is that humans use for the creation of the natural
virtues, and in order to worship Him. Fazlur Rahman said such things as 'amr' or the Lord's
command to performed by humans. So nature serves as a facility in order to this goal. Thus in Islam,
men become "managers" instead of "exploiters".
From this conception, clear views on monotheism can not be simply denied. For Fazlur
Rahman, unity is not just talking about the God unity, but also talks about how humans behave and
act. Human is a reflection of God or the caliph of God on earth, therefore he must realize His
mission on earth. When he does interact with other people, then the elements of the Lord and
theological values should be described. This view was very influential in understanding of social
ethics.
Fazlur Rahman here idealizes a society in which there justice, welfare, peace, and that
people's behavior based on values high moral, in this case the values of unity as shown al-Qur`an.
For him, universal values of the message of al-Qur`an should be a reference and ethical basis of a
society. Therefore, all human beings without being limited by the attributes certain: class, ethnicity,
race, language, etc., must uphold the noble values and universal: "justice", "good", "equality", (feel
22 Ibid.
23 Ibid., pg. 71. In this case, Rahman quoted several verses of al-Qur’an: QS: 18-17; 30:30; 33-62; 35:43-44; 48:23
24 Fazlur Rahman, Tema-tema Pokok al-Qur`an, terj. Anas Mahyuddin (Bandung: Pustaka, 1993), pg. 26.

7. equal to each other, do not feel better, more super, etc.), honesty, and others.
The meaning of universality that interpreted Fazlur Rahman, seem to differ from Muslim
traditionalist groups when saw universal Islam. Muslim traditionalists always refer to what has been
done of the Prophet and his Companions when in Madinah, namely in the form of a set of
formalistic rules. What does it mean who has practiced the Prophet and the companions of his time
trying applied to the now with, often, without compromise. Universal here according to Fazlur
Rahman did not mean like that. For him, the universal meaning of Islam should be adjusted to
conditions in which the concept and the idea were applied. In the past this does not mean erosion of
transcendent values contained in a holy book. Fazlur Rahman seemed convinced that the meaning of
al-Qur`an can not be collected or realized by the first one. So for Fazlur Rahman, the influence of
methodological historical spirit of al-Qur`an is that matters.
With this dynamic stance monotheism, then obviously people will live optimistically,
without excessive. Thus optimistic attitude can generate an attitude of humility and not easily
despair. Hence, one would be in the middle of the road and avoid the two extreme poles because that
the two extremes is what causes people to fall in "disbelief/kufr". Within this concept of
monotheism, Fazlur Rahman idealized the creation of relationships between man and God, man's
relationship with another human being, and relationships man in harmony with the natural
surroundings in order to realize purpose of this creation (al-hikmah). This foundation of monotheism
is universality the basic and principles of Islam which then was very influential on the principle of
thought Fazlur Rahman.
In addition, many verses of the Qur`an is in tune with the spirit of unity, egalitarianism, and
social justice. This presupposes that Islam accepted -though explained not detailed- the concept and
the idea of democracy. The idea of democracy has also implied al-Qur`an. As an indicator, for
example, some verses called of shura, commanded fair to anyone, even against enemies or people
who really hate us though. Clearly, then, the unity (tawhid) for Fazlur Rahman is not merely a
human being to understand how God is One, but beyond that also have positive implications and
responsive to the issues social and political as well as to answer a variety of other humanitarian
problems. Therefore justice, democracy, egalitarianism, openness and so forth, should be part of,
and below Tauhid. Thus all human actions always are on the rail corridor and that monotheism, so
divine values can be manifested in the life of a Muslim. This is the one man's mission as caliph of
God on earth.
Starting point of thought
The starting point of Fazlur Rahman thinking about the need for new methodologies in
understand the text of the Qur'an begins with a historical study of the evolution development of the
7

8. four basic principles (Al-Qur'an, Sunnah, Ijtihad and Ijma'), which expressed in the book Islamic
Methodology in History (1965). Fazlur Rahman’s views was motivated by the struggle in efforts to
reform (law) Islam in Pakistan, which then delivered it to the more important agenda; the
formulation of re-interpretation of the Qur'an which is the center-point of ijtihad.
In these historical studies, Fazlur Rahman found an organic relationship between the
Prophet's sunnah and the ideal activity of ijtihad, ijma'. For Fazlur Rahman, the sunnah of early
Muslims is the result of personal ijtihad, qiyas through the instrument, against the ideal sunnah of
Prophet who then became the ijma' or the living of sunnah. Here, Fazlur Rahman explicitly drew the
line that distinguishes between ideal sunnah of the Prophet saw on the one hand, by the early
Muslims living Sunnah or ijma of sahabat on the other side. Thus, originally consensus was not
static, but evolves democratic, creative and future oriented. However, due to the gaining of the
movement of writing hadits on a large scale to replace the sunnah-ijtihad-ijma', the process of
ijtihad-ijma reversed became ijma'-ijtihad. As a result, ijma 'which was oriented forward and
backward static: lock the meeting of consensus in the past. The culmination of the process of
reification (process of making something, standardization) was the closed door of ijtihad, around the
fourth or ten century of Hijrah.
From the results of these historical studies, Fazlur Rahman then rejected the doctrine of
closed doors of ijtihad, or sorting into muthlaq ijtihad, ijtihad fil masail, and ijtihad fil madhhab.
Fazlur Rahman critical of this doctrine, he said "ijtihad is not exclusive privilege right to certain
groups within the Muslim community ", he also rejected odd qualifications about the mysterious
magic as a condition of ijtihad; then he put forward the need to expand the scope of classical ijtihad.
The result is a Fazlur Rahman conclusion: ijtihad both theoretically and practically always opened
and never closed.25
Meanwhile, to anticipate the growth of the wild, arbitrary, recklessly and irresponsibly
ijtihad, Fazlur Rahman filed the interpretation methodology, which was composed later in the period
of Chicago. In this context, the interpretation methodology of Fazlur Rahman commentators called
as "the correct procedure for understanding the Qur'an "or" the correct method of interpreting The
Qur'an"26 played a central role in the entire thought building. Interpretation methodology of Fazlur
Rahman is his own heart ijtihad. This is in addition based on the fact that the Qur'an as principal
source of ijtihad, which is also more important based on his view that all buildings must be
inspected under shari’ah light of the Qur'anic evidence:
"The entire content of the shari'ah should be the target of a fresh inspection in light of evidence of the
25 Fazlur Rahman, Membuka Pintu Ijtihad, terj. Anas Masyuddin (Bandung: Pustaka, 1995).
26 Fazlur Rahman, Islam and Modernity, pg. 5.

9. Qur'an. An interpretation of the Qur'an in a systematic and bold should be done".27
However, the problem located on the ability of Muslims to conceptualized al-Qur'an correctly.
Fazlur Rahman asserts:
".. not just go back to the Qur'an and Sunnah as which one carried in the past, but an understanding of
both which will provide led to us today. Back to the past in a simple, of course back to die. And when
we come back to the early Muslim generations, certainly we meet the living understanding of the
Qur'an and sunnah”.28
Reorientation Meaning of the QUR'AN
Fazlur Rahman's views about the Qur’an are the basic for the formulation of interpretation
methodology. Therefore, a reorientation of the meaning of the Quran itself is necessary absolutely.
According to Fazlur Rahman, Al-Qur'an is the revealed word of Allah to the Prophet Muhammad
and this is a basic belief. Therefore, Fazlur Rahman gave a very strong argument to confirm
reliability of the revelation of Al-Qur'an. Fazlur Rahman in his book review of Islam:
“For the Qur'an itself, and consequently also for the Muslims, the Qur'an is the word of God.
Muhammad also firmly believes that he is the recipient treatise of the Lord, the other completely, so
great, that he rejected the basic strength of this belief, some of the fundamental claims of the Judeo-
Christian tradition of Abraham and the other Prophets.”29
The idea re-orientation of Fazlur Rahman conception to the Qur'an in a simple are as
follows: 1). The Qur'an in its entirety is the word of God, and in the usual meaning, nor are all the
words Muhammad.30 2). Al-Qur'an is divine response, through the memories and thoughts of the
Prophet, to the moral-social situation of Arabic in the Prophet era; especially the problems of trade
society at Makkah that time. 3). Therefore, the spirit or elan vital of the Qur'an is the moral spirit,
which emphasizes monotheism and social justice. Moral law is eternal; it is the law of Allah. Al-
Quran is all guiding principle and calls for religious and moral, not a legal document. Therefore, the
immortality content of legal specific for the Qur'an located on the moral principles underlying it, not
on literal terms. 4). Al-Quran is a coherent and cohesive doctrine. Certainty does not lie in
understanding the meaning of individual verses of Al- Qur'an, but there is in the Qur'an as a whole,
namely a set of principles and coherent values on which the whole doctrine rests. 5). Al-Qur'an is
27 Fazlur Rahman, Islamic Methodology in History (Delhi: Adam Publisher and Distributors, 1994).
28 Ibid., pg. 143.
29 Rahman, Islam, pg. 30.
30 Ibid., pg. 31.
9

10. document to a person, not the treatise on God. The main concern of the Qur'an is human behavior.
Therefore it is more oriented to moral action than speculation intellectual. 6). But, in fact, the Qur'an
is like the tip of the float iceberg: the nine-tenth of it submerged beneath the water surface and only
a tenth of them are looking.31 None of the people who had a serious attempt to understand the Qur'an
can reject the fact that most The Qur'an requires great knowledge of historical circumstances that
statements of the Qur'an provide solutions, comments and response.
Fazlur Rahman stressed that the ideal-moral purpose of the Qur'an which is the elan vital, it
has been buried in geological deposits as a result of reification process so long. This is a price to be
paid (cost) of the expansion Islamic region that too fast, without offset infrastructure level of
understanding adequate religious. Therefore, the expected methodology is the methodology, of
course, can penetrate the sediment to the deepest layers of history.
Thus, to understand that the purpose of interpretation methodology for Fazlur Rahman is to
recapture the universal moral message of the Qur'an that objective, with how to let the Qur'an speak
for themselves, without any compulsion from outside themselves, to then applied to the
contemporary reality. For example, in a matter of law, for Fazlur Rahman, the purpose of
interpretation is to capture the logical response behind formal statement of the Qur'an. For this
Fazlur Rahman is often mentioned cases Umar ijtihad is judged as a good precedent (uswah) for
generalizing principles and common values that are below the surface sunnah and even the text of
the Qur'an.32
Critics of the Modernist Movement
Interpretation methodologies of Fazlur Rahman can not be separated from the reform agenda
(modernism) before. For that, it helps to put first the view of the dialectical development of the
modernization (modernism) which appears in the Islamic world.
Fazlur Rahman divided reform movement into four movements. The first is a revival of pre-
modernist who was born in the 18th century and 19th in Arabia, India and Africa. This movement
arose from the original Islamic world, not a reaction toward the West. This movement was simply to
have common characteristics: (a) concerns in depth the degeneration of socio-moral Muslims; (b) an
appeal to return to the true Islam, to eradicate superstitions and with opening and carrying out
ijtihad, (c) an appeal to abandon fatalism and (d) an appeal to carry out these reforms through jihad
if necessary.
According to Fazlur Rahman, the basic of this pre-modern revivalism later developed by the
second movement, classic modernism, which emerged in the 19th century and beginning of the 20th
31 Fazlur Rahman, Interpreting the Qur’an, sebagaimana dikutip dalam; Taufik Adnan Amal, Islam dan Tantangan
Modernitas, pg. 158.
32 Rahman, Islamic Methodology, pg. 130.

11. century under the influence of Western ideas. Development lies in this movement to expand the
contents of ijtihad, and also the issue of movement agenda like the relationship of reason and
revelation, social reform, especially in the fields of education and women status, political reform to
set up a representative government and constitutional. Service of classic modernism is an attempt to
create a harmony relationship between the institutions of the West with Islamic tradition in the eyes
of the Qur'an and sunnah. But their interpretation of the Qur'an and Sunnah is not supported with
adequate methodology. They are adopting more of the issues from the West and wrap it with the
language of "Qur’an". Consequently, this movement can not at all be separated from the impression
of Western-centric or even the movement of the charge as Western stooges.
The reaction to this classic modernism is the third movement, the neo-revivalism or
revivalism of postmodernism, which holds that Islam is all-encompassing aspects of human life,
both individual and group. This view is similar to the basis of thinking of classical modernism. But
because it is reactionary, like distinguishes itself with the West, this movement tended to close
themselves, apologetic and did not authentic.
Influence of neo-revivalism background is neo-modernist movement was born, and Fazlur
Rahman himself as spokesman for this movement. For Fazlur Rahman, there are two fundamental
flaws of this classic modernism that led to the reaction of neo-revivalism. First, because it is
controversial-apologetic toward the West, these movements are not able to perform a systematic and
comprehensive interpretation of the Islam. As a result, their interpretation of the Qur'an is more to
be ad hoc and partial.
Secondly, the issues they raised came from the Western world and so there is an impression
strong that they being West or agents of westernization. According to Fazlur Rahman, neo-
modernism should develop a critical attitude towards both the West and to the classical heritage of
Islamic heritage. In this context he said that most fundamental tasks of neo-modernism are
developing a methodology that appropriate and logical to study the Qur’an in order to get
instructions for the front. With this methodology Fazlur Rahman promises that the methodology
offered to avoid the growth of the wild ijtihad and arbitrary, as has happened before.
APPROACHES
In reviewing the thought Fazlur Rahman, we need to know the method of approach used in
writing his works. Fazlur Rahman, often mentioning the two term methodical in his books is
historico critical method and hermeneutic method.33 Historico critical method method (historical
criticism), is a historical approach in principle aimed at finding objective facts fully and find the
values are given therein. So, which is emphasized by this method is the disclosure of the values
33 Rahman, Islam and Modernity,
11

12. contained in a number of historical data, not historical event itself. If the extent of the historical data
presented chronologically, such a model is called the historical approach. Critical history as a
method of study of Islamic history, first developed in orientalists studies, such as: David S.
Margolouth, Goldzhiher, Henry Lammen, Josep Schact, H.R. Gibb, N.J. Coulson, etc., is to apply
the methods of the predecessor orientalis in this critical history method. Hermeneutic method is a
method to understand and interpret ancient texts like the holy book, history, law and also in the field
of philosophy. This method required to perform the interpretation of the text of scripture, the
interpretation of the historical text of using complicated language, or a dense legal language as well
requires an effort of interpretation, to be easily understood.
According to Fazlur Rahman, the scientific method critical history and the hermeneutic are
two closely related methods. Method of critical history serves as a methodology of deconstruction
effort, while the hermeneutic method functioned as an attempt the reconstruction. 34 While the
normative study (the application of hermeneutic methods in interpret al-Qur'an), Fazlur Rahman
used socio-historical method as a tool aids in determining the relevant social context. Therefore,
Fazlur Rahman, realized lack of historical perspective in which in turn Muslim scholar cause the
lack of historical studies of Islam. According to Fazlur Rahman, the Muslims require a review of the
history so that they can weigh more values historical development is to be able to do the
reconstruction of Islamic disciplines for the future. In this regard, Islam Fazlur Rahman made the
category a two, namely: Normative Islam and Historical Islam. Critical history as a method used
entirely by Fazlur Rahman in Islam historical review in all its aspects. The development of this
method by Fazlur Rahman was clearly visible in historical discourse, as in his book Islamic
Methodology in History and Islam and Modernity Transformation of an Intellectual Tradition.
Critical history by Fazlur Rahman always associated with the phase of the development, progress
and decline of community history Islam. For that, writing in his Islamic Methodology in History
this, Fazlur Rahman using the critical history to review the Sunnah and Hadith and deconstructed it.
Interpretation Methodology of Fazlur Rahman (Double Movement Theory)
Fazlur Rahman has actually pioneered the formulation of the methodology since he living in
Pakistan (the 60's decade). However, the formulation of this methodology in a systematic and the
new comprehensive completion when he had settled in Chicago. The methodology This offer, which
he calls a double movement, a combination of pattern induction and deduction reasoning: first, from
the special (particular) to the public (general), and second, from the general to the particular.
The first of these two movements consist of two steps. First, understand the meaning or
meaning of a statement of the Qur'an, by examining the situation or the historical problem of where
34 Ibid., pg. 8-11.

13. the answer and the response of the Qur'an appears. Knowing the specific meaning in the light of
background back specifically, according to Fazlur Rahman also supported by a study about the
macro situation within the constraints of religion, society, customs and institutions, as well as the
overall life of Arabs at the time of arrival of Islam.
The second step of this first movement is to generalize from answers specifically statements
that have the moral purposes of social-general, which can be abstracted from specific passages in
light of the historical background and logical rations also often expressed by the verse itself. Things
to observed during this step are the teachings of the Qur'an as a whole, so that every sense of the
withdrawn, any conclusion of law, and every single goal that is formulated coherent each other.
This is in accordance with the Qur'an itself claims that his teachings are not coherent and
contain internal-contradiction as a whole. This step can also be and should be assisted by the
tracking of the views of the early Muslims. According to Fazlur Rahman, until now very little effort
made to understand the Qur'an as a whole.
When the first movement started from the specific things and then pulled into general
principles and moral values of long-term, then the second movement reached from general
principles to specific views to be formulated and realized in life now. This second movement
presupposes a careful study of the situation Now that the situation could now be assessed and
amended in accordance with the moral priorities. If the second moment is taken in a seamless
motion, then the command of Al- Qur'an will be alive and effective return. If the first is the duty of
the historians, then the conduct of the second movement, social instrumentalist absolutely necessary,
although the engineering work that is actually working ethically ethicist.
Moments of the second movement also serves as a correction to the moment the first, namely
on the results of interpretation. If the results of comprehension fail applied today, then certainly
there has been a failure in understanding the Al- Qur'an and in understanding the present situation.
Therefore, it is unlikely that anything that used to be and truly been realized in a specific order in the
past, in the present context can not be.
This double movement can be understood by the three main methodological steps:
a) The historical approach to find the meaning of the text of the Qur’an the Prophet; associated
with this Fazlur Rahman said:
"A historical approach to a serious and honest should be used to find meaning of the Qur'anic text ...
First of all, the Qur'an must be studied in order historical. Starting with an examination of sections
revealed the early will give a fairly accurate perception of the basic impulse Islamic movement, as
distinguished from the institutions that built later. And so, one must follow a stretch of the Qur'an
throughout his career and the struggle of the Prophet ... This method will show clearly the overall
13

14. meaning of Al- Quran in a systematic and coherent manner."35
b) The distinction between legal provisions and objectives of the Qur’an. About the distinction
between legal provisions and the moral purpose of the Qur'an, Fazlur Rahman writes:
"Then someone was prepared to distinguish between legal provisions and objectives Al-Qur'an,
where the law is expected to serve him. Here once again one is dealing with the danger of
subjectivity, but this can be reduced to a minimum by using the Quran itself. All too often ignored
both by non-Muslims and Muslims themselves that the Al-Quran normally give reasons for the
specific legal claims.”36
c) Understanding and targeting Al-Quran with full attention to the background sociological.
About this third point, Fazlur Rahman writes:
"The premise of the Quran must be understood and defined, while paying attention entirely to the
sociological background, ie the environment in which the Prophet lived and activity.”37
Fazlur Rahman believed that with the application of the theory of double movement it is in
text interpretation, ijtihad be revived. If this can be done, messages of the Koran can be 'live' and
become effective once again.
Double movement, as raised by Fazlur Rahman's strategic in an attempt to link relevance text
of the Qur'an in the present context, particularly for reformulating the law of the Qur’an.
Furthermore, Fazlur Rahman ensure multidisciplinary approach in assessing the need for the
messages of the Qur'an, because the message al-Qur'an are often complex, so prone to be interpreted
arbitrarily by specific groups with an interest in a single interpretation of the model. Abdullah Saeed
writes:
"The importance of Rahrnan's 'double-movement' approach he takes into is that? Account both the
conditions of the time of the revelation and those of the modern period in relating the text to the
community. In utilizing this double movement theory, it is That expected not only the traditional
ulama, WHO should determine what is Islamically acceptable and what is not, will be involved, but
that it will also involve other 'specialists' of relevance from fields as Diverse as history, philosophy,
law, ethics, Sociology, anthropology and to assist in the process of deriving Islamic law That Is
meaningful, relevant and Appropriate."38
35 Rahman, Islamic Methodology in History, pg. 6.
36 Ibid.
37 Ibid.
38 Abdullah Saeed, “Fazlur Rahman: A Framework for Interpreting the Ethico-Legal Content of the Qur’an", in Suha Taji-
Farouki (ed.), Modern Muslim Intellectual and the Qur’an (London: Oxford University Press and The Institute of Isma’ili

15. Closing
From the description of Fazlur Rahman thought it could be concluded that methodology
offered Fazlur Rahman is the double movement, with a 'socio-historical' and 'synthetic-logical'.
Accompanied by a historical approach sociological approach, specifically photographing social
conditions prevailing at the time of al- Qur'an was revealed. Double movement is entered into the
historical roots to find the ideal moral of a verse and bring it to a moral ideal in the present context.
This approach is used to interpret legal texts. While synthetic-logical approach is which addresses a
theme by evaluating the verses that relate to the themes discussed. This approach is used to interpret
the verses of metaphysical-theological. Clearly, here emphasized the integration of revelation. With
the real ijtihad of Fazlur Rahman has made a large contribution in the formulating an Islamic
thought systematic and comprehensive.
Fazlur Rahman was thinking in the study of contemporary Islamic thought has importance,
among them:
1. Offers a new methodology in scientific development Islam: hermeneutics of Fazlur Rahman
is a hermeneutics that combines traditional roots Islam with modern Western hermeneutics.
Called the hermeneutics of the Qur'an because hermeneutics functioned as a tool to interpret
the holy book the Qur’an.
2. Shifting paradigm from the metaphysical to the ethical-theological-anthropological.
3. Uphold social ethics in modern Islam. Paradigm shift from the metaphysical and theological
to the ethical-anthropological be updating the ethical goal; objectives to be raise the dignity
of man as a noble creature.
BIBLIOGRAPHY
• Fazlur Rahman, Islam, (Chicago: The University of Chicago Press, 1979), Second
edition. (Edisi Indonesia, Islam, Muhammad terj. Ahsin, (New York: Library,
1994), Cet.1.
• _____________, Islam and Modernity: Transformation of an Intellectual
Tradition. (Chicago: The University of Chicago Press, 1982).
• _____________, Major Themes of the Quran, (Minneapolis: Bibliotheca
Islamica, 1980), (Edisi Indonesia, Tema Pokok Al-Qur’an, terj. Anas Mahyudin,
(New York: Library, 1983).
• _____________, Islamic Methodology in History, (Delhi: Adam Publishers and
Studies, 2006), pg. 58.
15

16. Distributors, 1994), First Edition.
• _____________, Membuka Pintu Ijtihad. (terj. Mahyuddin Anas.) (New York:
Library, 1995)
• _____________, Revival and Reform in Islam, (Oxford: Oneworld Publications,
2000)
• Suha Taji-Farouki (ed.), Modern Muslim Intellectual and the Qur'an (London:
Oxford University Press and The Institute of Isma'ili Studies, 2006)
• Taufik Adnan Amal, Islam dan Tantangan Modernitas, (Bandung: Mizan, 1994),
Cet.v.
• _____________, (Ed.), Metode dan Alternatif Neo-Modernisme Islam Rahman,
(New York: Mizan, 1991), Cet.iv.