He is a Syrian engineer who made a unique contribution to the reinterpretation of the Qur'an and the Sunnah in particular and to the law as a comprehensive system in general. This failure then led Shahrour to propose his own method as a third alternative by returning to "al-Tanzīl" 4 (the Qur'an). Like other mufassirs, Shahrour strongly emphasizes that the Qur'an is the speech of God revealed to the Prophet, but addressed to people in every generation.
It means that each generation may interpret the Qur'an in a way that makes it relevant to its circumstances and not be bound by the interpretations of previous generations. His attempt to combine this linguistic concept with the natural sciences, especially mathematics and physics, made a unique contribution to the reinterpretation of the Qur'an; that is what Hallaq has called a rationalist perspective. In addition, Quranic verses only establish upper and lower limits (hudūd) for human legal activities.
Women are viewed in one way in the Qur'an, but differently in the books of fiqh and tafsir. For this reason, he insists that human reason is capable of independently discovering the truth and, consequently, that there is no contradiction between the Qur'an and philosophy as a basis of knowledge. 23. Therefore, the main goal of ta'wi>l is to achieve perfect harmony between human sensory perception of the world and the content of the Qur'an.
This is implied by his preference for using the indefinite form of “qira>'a” in the title of his book “Al-Kita>b wa'l-Qur'a>n: Qira>'a Mu'a> s} ira”, indicating that Shahrour regards his interpretation of the Qur'an as one of many interpretations developed by previous generations and further interpretations to be introduced by generations after him.
Prophethood and Messengerhood Verses: Another Concept of Al-Qur’an
"Al-Dhikr", on the other hand, is a specific term related to the Qur'anic revelation that indicates an attribute of the Qur'an as phonetic or 'pronounced'. Here, again, he emphasizes his approval of the Mu'tazilite view of the creation of the Qur'an. 42. Shahrour then proceeds to the second level of his division of al-Kita>b based on the vagueness and ambiguity of the verses.
For Shahrour, it is this category intended by "Tafs}īl al-Kita>b" (clarification of the Book) in Yūnus: 37, as these verses serve to explain al-Kita>b. The second is the revelation of um al-Kita>b, which contains the excerpted verses of the Messenger of Muhammad, together with Tafs}īlal-Kita>b and al-Sab‘ al-Metha>ni. 55 It is at this point that Shahrour articulates the fundamental aspect of al-Qur'an's i'ja>z.
The next level of Shahrour's concept of al-Kitab is his elaboration of the messengership verses. According to Shahrour, the verses of the umm al-Kita>b, unlike those of al-Qur'a>n, are not revealed from the lauh} mah} fu>z} } , but directly by Allah in response to the historical context. in Makkah and Medina; Therefore, the inquiry into the occasions of revelations (asba>b al-nuzūl) and the verses which abrogate (na>sikh) or abrogate (mansūkh) is very important information for a.
Sharī'aH{udu>diyya: Islamic Law from a 'Scientific' Approach Shahrour's principle of the dialectic between straightness (alistiqa>ma) and curvature (al-h}anīfiyya) refers to al-An'a>m: 79 That is , that instead of leaving the legislative authority still in the hands of the fuqaha>', he removes it and moves it under the authority of the people. Another key to Shahrour's sharī‘ah}udu>diyya is his mathematical analysis (al-tah}līlal-riya>d}iy).
Two cases that can be categorized in this type, according to Shahrour, are amputation for thieves in al-Ma>'ida: 38 and capital punishment for murderers in Suratal-Isra>': 33 and al-Baqarah: 178. since it is not permitted nothing less than the limit, so anything over the upper limit is also considered legal. In his description of the first case, Shahrour quoted all the verses relating to inheritance; among them are: al-Nisa>‘: 11-14.
The lower limit for a woman is 33.3 percent, and the upper limit for a man is 66.6 percent of assets. Cases in which the upper and lower limits share the same junction (h} a>la>t al-h} add al-adna> wa'l-hadd al-a'la> 'ala> nuqta wa>h} ida ). Therefore, according to Shahrour, the redaction is “wala>taqrabal-zina>” and “wala>taqrabal-fawa>khish”.
The middle position between the two limits, equal to zero, is an interest-free loan (al-qarda>al-h}asan).
Conclusion
First of all, in the Islamic prayer (s} ala>t), the five daily prayers are not expressly mentioned as the lower limit for Muslims. However, from many verses related to prayers, it is clear that there are four types of Islamic prayers. 80 Secondly, in fasting, the lower limit is fasting during Ramadan. Thirdly, in the alms tax (zakat), the lower limit, based on the decision of the Prophet, peace be upon him, is 2.5 percent and the limit can be exceeded by ijtiha.
Fourth, in the hajj (h} ajj), there is only one lower limit; it is once in a lifetime for a Muslim who is able to perform it. Furthermore, Shahrour suggests that ritual performance (al-‘iba>da>t) is a type of individual piety and has nothing to do with state, social or economic affairs.81. Abu Zayd, Nasr Hamid, "Divine Attributes in the Qur'an" in John Cooper (ed.), Islam and Modernity: The Muslim Intellectual Response, New York: I.B.
An-Na'im, Abdullahi Ahmed, Towards an Islamic Reformation: Civil Liberties, HumanRighatsandInternationalLaw, New York: Syracuse University Press, 1990. Christmann, Andreas, “The form is permanent, but the content moves the Quranic text and its interpretation (s ) in Mohammad Shahrour's 'Al-Kitab wa'l Qur'an'', Die Welt des Islams, no. Clark, Peter, “The Shahrour Phenomenon: A Liberal Islamic Voice from Syria”, Islam and Christian-Muslim Relations, Vol.
Johnston, David, “A Turn in the Epistemology and Hermeneutics of Twentieth Century Usul al-Fiqh”, Islamic Law and Society, Vol. Sanusi, “Democracy, Human Rights and Islam: Theory, Epistemology and the Quest for Synthesis”, in www.nigerdeltaconqress.com/.
