Analyzing the concept of Makky and Madany science with Gadamer’s hermeneutics

In Qur’anic interpretation, Makky and Madany science are of the important elements. Because, to interpret Qur’anic verses without signification of both sciences (as well as other sciences included in what so-called as Ulu>m al-Qur’a>n) is reputed invalid. However, the further discourse of Qur’anic interpretation and development of its methodology pay less attention to the significance of these sciences. \nContemporary Qur’anic interpretation’s trend perceives Makky Madany as a discourse, which is very open toward a shifting. In the other word, it is very possible to the rethinking of the concept (Makky and Madany), since Qur’an cannot be alienated from its historicity. To deal with such a kind of a philosophical problem, it is needed a new perspective. Therefore, in the discussion and development of these sciences that is different from the establishing perspectives. \nGadamer’s hermeneutics is considered relevant to be an analytical tool to gain this objective. His philosophical hermeneutics stir up itself with everything that makes understanding is possible. Therefore, this research will focuses on what is the contiguous between Makky and Madany science and Gadamer’s hermeneutics, and what is the relevance of Gadamer’s hermeneutics with Makky and Madany science. While the methodology used here is library research. This research focuses on characters, structure, contents, and horizons of Makky and Madany. The data will be analyzed qualitatively, and elaborated in descriptive, analytic, interpretative, and comparative-synthetic methods. \nThere are some contiguity between Makky and Madany Science when it is analyzed with Gadamer’s hermeneutics that we could withdraw. Those are: Firstly, The concept of hermeneutical circle will find its relevance to the identification method of Makky and Madany verses and chapters; Secondly, The concept of dialogue and logic of question and answer will find the relevance to diverse characters of the verses and chapters; Thirdly, The Qur’an, as sacred texts, is truly unique in composition. It is neither prose nor poetry. But, there are a high frequency of rhetorical features occupied in it; Fourthly, the concept of historical understanding is demanding contemporaneity. Like enjoying a work of art, an understanding of the Qur'an is in fact experiencing contemporaneity with any discourses it offers. \nMakky and Madany has relevance with Gadamer’s hermeneutics. The relevance between Gadamer’s hermeneutics and Makky and Madany science is because of two reasons: firstly, Gadamer’s emphasis on dialogue between past, present and future; secondly, Gadamer’s concern to the universality of language as the (only) mean of dialogue as well as the medium of human existential. \nGadamer’s philosophical hermeneutics and Makky and Madany science are not two contrasting disciplines. To oppose both disciplines is a big mistake, since each has its own domain and proportion. Makky and Madany science with its certain method as part of Ulu>m al-Qur’a>n can be operated on philosophical foundation of understanding concerned by Gadamer, since he did not offer any methodological procedures. \nSome considerable points arise after analyzing Makky and Madany science with Gadamer’s hermeneutics as in follows: Makky and Madany science is a witness to the progression of history passed by human beings; Character, style and containing language that are the concern of Makky and Madany science provide clues about different horizons of the partners of dialogue; Language of the Qur'anic text, as mapped through the Makky and Madany science, should be understood as a point on their growth historically, with the historicity of its meaning, language tools and syntax; the Qur’anic hermeneutics has to take seriously the living phenomenon and to stop reducing the Qur’an to be only a text. It is time now to shift our conceptual framework from the Qur’an as a “text” to the Qur’an as “discourse”.