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Islam dan Kosmopolitanisme Budaya
Get PDFThe Muslim ummah have been dragged into the global culture and have to accept the consequences that emerge thereof. To a certain degree, Muslims were deluded by this global culture and were?as a result?shackled into the seemingly irresolvable problems such as the problem of academic objectivity, the ulama-intellectual dichotomy, identity, terrorism, the so-called minor-major paradigm, and the problem of structural poverty. These problems are interdependent and require an all?embracing solution to resolve them. This paper argues that to speak of a solution on the one hand, and to set up the futuristic strategies to deal with those problems on the other, Muslims should first of all build a solid identity. Four steps are required to build this solid identity. (1) Adhering to the Qur?anic morality as the very foundation for Muslim?s way of life. (2) Appropriating to the maximum the human and natural resources available to the Muslims, which would certainly require them to produce the competent scientists, engineers and so on. (3) Applying the rules of syari?ah to all aspects of Muslim?s life by first of all gaining a proper understanding about the true teaching of Islam and the real spirit that underlies it. (4) Establishing and maintaining international relationships with foreign countries as well as with other cultures and civilizations. The implication of Islam being a religion of compassion is that it should be built upon understanding and tolerance. Islam advocates the principle of mutual interest and is willing to achieve a better future for all human being
Tradisi Lokal sebagai Urf Progresif
Get PDFFor some, Western culture is not only a form of civilization? par? excellencebut also a culture that is immune from any critique. Still for some, Western culture is a high culture while other cultures are low cultures. Furthermore, post-colonial studies maintain that Western culture occupies the centre of human civilization while other cultures are at the periphery. The thrust of this latter view is that the Western culture may dominate and rule other cultures. Hence, the real nature of the Western culture is that of hegemony. Now, Western culture has been manifested in many habits and traditions such as pornography, homosexuality, and other form of cultural identity which are malevolent in their nature. In this regard, this paper is interested to show that ?Urf (local custom) as a framework of analysis commonly used by the scholars of Islam can be appropriated to challenge the hegemonic view of the Western culture and to prove that in fact Western culture can occupy not the centre of human civilization but the periphery
Bersama Javidan Khirad Seyyed Hossein Nasr
Get PDFOn the issue of religious pluralism one may find different currents of thoughtranging from that which rejects it to that which accepts it. A part from this, the issue ofreligious pluralism has also provoked scholars of different backgrounds ?Muslim andWestern scholars- to have their say concerning this very important problem. One ofthose scholars is Seyyed Hossein Nasr who proposed what he calls Javidan Khirad. Thispaper is destined to explore this concept and the implication that emerges there of
Dialektika Gaya Bahasa al-Quran dan Budaya Arab Pra-Islam: Sebuah Kajian Sosiologi Bahasa
Get PDFThe linguistic style of the Quran is closely associated with the psychological state of the Arabs as well as with their overall civilization. When speaking of the truth?especially the truth that has to do with the unseen?Islam puts into consideration this psychological aspect and conveys this kind of truth in a metaphorical or symbolical language. By this, it is meant that the language of the Qur?an is a product of the dialectical process between what the Qur?an ought to say and the contextual reality. Therefore, the Qur?an must be understood in relation to the contextual reality so as to show its ardent adaptability to a given reality. The linguistic studies have thus far shown that when certain texts are read in isolation from the social constructs in which they are written as well as from their author, the texts will loose their true meaning and their communicative function. A literary work is above all a response to a social condition that takes place in a given
time and space
Krisis Kepemimpinan Kiai: Studi atas Kharisma Kiai dalam Masyarakat
Get PDFIn the hierarchy of a traditional society, Kiai is considered to belong to bothsocial and religious elite. He therefore holds an important role in his society. However,with the expansion of modernity that gives birth to a progressive and dynamic change inour society, Kiai is not regarded any more as the sole agent of social change. Hisfunction is becoming less and limited vis-?-vis modernity. The nature of his leadership isno longer religious, paternalistic and charismatic. Hence, Kiai should adapt himself tomodernity and change the style of his leadership to become more persuasive, participative,and rational if he is to survive
Ijtihad dalam Perspektif Ulama Syiah Ithna Ashariyah
Get PDFFor Sh??ah Ithna Asyar?yah, ijtih?d (intellectual exercise to extrapolate rules
from their sources) is an imperative logical practice. Like Sunnism, this school of thought
requires that a mujtahid (the one who exercises ijtih?d) has high intellectual qualifications
and that tight conditions should be applied to him. To this branch of Shi?ism, a mujtahid
has a special place and respected status within its social and religious hierarchy. He
represents the missing imam (Imam Mahdi) whom every one in Shi?ism is waiting for his
return. With ijtih?d attached to his shoulder, he is considered to be more important as he
holds the task of safeguarding and preserving religion
Karl Raimund Popper: Problem Neopositivistik dan Teori Kritis Falsifikasi
Get PDFKarl Popper once criticizes the positivistic paradigm by means of what he calls the theory of falsification. To him, the positivistic paradigm constitutes a failure simply because it cannot distinguish between science and prude science, that is, between empirical method and non-empirical method. In the scientific knowledge, empirical science, mathematics and logic must be differentiated, something that the positivistic paradigm has failed to do. This paradigm furthermore, did not have a clear picture what logic-based science is, empirical knowledge and psychology of knowledge. It also fails to properly understand knowledge that springs from tradition, emotion, authority and so forth. All positivistic paradigms such as that of Karl Max?s Historicism, Freud?s theory of Psycho Analysis, Adler?s theory of Individual Analysis and Newton?s theory of Gravitation fall into this trap of failure
Character Education di Indonesia: Menguak Pemikiran Pendidikan K.H. Hasyim Asy?ari
Get PDFModernization has indeed brought about a significant change in education. Inresponse to it, education has reoriented itself in terms of its curriculum, teachingmethodology, teaching qualification, institution management, leadership managementand so on. In Indonesia efforts to modernize education are still limited to what seems tobe the mere surface of the matter. These efforts in other words, do not deal as yet withthe substance ?namely the philosophical aspect- of education. KH. Hasyim Asy?ari however,is an exception. Having been thought of as a traditional scholar, he nonetheless wascapable of providing insights that might lead to a dynamization and modernization ofeducation in Indonesia. His thoughts are highly relevant to the issue of educational reform.Given that his ideas are largely conceptual and philosophical, a study that concerns itselfwith this area of investigation must pay an attention not only to his intellectual corpus butalso to those technical and operational issues that have to do with this corpus. In this waywe will have a comprehensive and balanced view of education; a view that entertains thebelief that education is there to produce man of both knowledge and morality, man thatboth knows and obeys the norms and values of society
Operasionalisasi Pemikiran Ijtihad Iqbal dalam Bingkai Proposisi Esensialnya Mutahhari
Get PDFIslam and social change are two different sides of two different coins. They seem forever separable. But Muslims soon realize that they live within particular social context. This certainly has compelled them to consider how they should deal with Islam vis-a-vis the changing reality of human life which is both fast in its quality and massive in its quantity. This paper tries to explore this issue by referring to the thought of Muhammad Iqbal and Murtad Mutahhari
Metode dan Pendekatan dalam Studi Islam: Pembacaan atas Pemikiran Charles J. Adams
Get PDFIslam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that?as Muhammad Abdul Raouf has correctly argued?Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore