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REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL
Full text linkAbstract
Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha.
Keywords: Khilafah, Islam, Government, and Spiritual Republic
Abstrak
Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha.
Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritua
KONSTRUKSI TEORI PARADIGMA THOMAS S. KUHN
Full text linkThomas Kuhn memberikan gambaran bahwa kebenaran sains akan ditemukan berkali-kali ataupun berganti-ganti bentuk ilmiahnya walaupun dari satu objek yang sama. Formulasi teori paradigma yang mencetuskan bahwa sebuah kebenaran sains (legatimed truth) identik dalam target teleologis yang didasari pada detection dikenal sebagai final cause (end). Kebenaran sains bukan continuous (lanjutan), improvisasi, evolusi atau kumulatif, melainkan terjadi paradigm shift (pergeseran paradigma) atau disebut juga dengan revolusi. Paradigma melalui shift moving (pergerakan pergeseran) dipahami sama dengan gestalt switch (perpindahan secara keseluruhan atau tidak sama sekali). Di dalam gestalt switch yang diungkapkan adalah verifikasi terjadi sekaligus atau tidak sama sekali (all at once or not at all). Konsep paradigm shifts membuka kesadaran bersama bahwa para pengkaji sains tidak akan mungkin bekerja dalam suatu suasana objektivitas yang mapan. Paradigma men-design kerangka world view (pandangan dunia) atau perspective (cara pandang) untuk lebih important, legitimate, and reasonable. Hal ini membuat sebuah detection (target teleologis) tidak akan terevolusi atau tereleminir karena kemampuan eksperimentalnya mengakomodir counterinstances (ketahanan berkompetisi teori). Paradigma yang bertahan merupakan winnowing (keunggulan) baru dari sebuah discovery, supertitian (temuan besar) atau novelty (terbaharukan). Paradigma bertahan akan tumbuh menguasai normal science selama belum eksisnya anomaly (ketimpangan). Paradigma baru memiliki kriteria neater (rapi), more suitable (lebih cocok), simpler (sederhana), or more elegant (lebih elegan). Paradigma akan terusbertransformatif dengan paradigma baru karena sistem bekerja paradigma mengalihkan padigma menuju revolusi ilmiah di mana revolusi ilmiah dengan perubahan fundamental akan meresap dalam metode dan pemahaman
The Urgency of Hasan Hanafi’s Hermeneutics in Understanding Religion at Globalization Era
No full textHubungan Antara Kelenturan Atrioventrikular dengan Tekanan Arteri Pulmonal Pra dan Paska Komisurotomi Mitral Transvena Perkutan pada Stenosis Mitral Berat
Full text linkHubungan Antara Kelenturan Atrioventrikular dengan Tekanan Arteri Pulmonal Pra dan Paska Komisurotomi Mitral Transvena Perkutan pada Stenosis Mitral Bera
Islamophobia and Terrorism in Indonesia: an Approach on Neuroscience
Full text linkThe stigmatization of Islam with Islamophobia in Indonesia leads to a formless war that makes jihad struggles under the Qur’an and Hadith with a “sacred canopy theory” approach. The interpretation of the words shahid, jihad, and qital turned into a holy warrior who was then suggested as terrorists. This research is based on a literature study approach using library research. This study explains the doctrine of terrorism on hatred of infidels, Westerns, freedom, and mini clothes. This makes terrorism perspectives in terms of hatred change neuroscience from the nervous system to an emotion that culminates in an increase in psychopathy so that increasing dendritic polymorphisms make it easier for synapses to choose the path of tragedy. The growth of Islamophobia (fear of Islam) is a result of tahrif (deviating the meaning of a word) from outsiders’ understanding, including terrorists who alter the core truth of Islam. This diversion of meaning is a way to ease the reacting and maneuvering emotions into brutal and sadistic actions. They prioritized their interpretation of dyspraxia (carelessness), incoordination (loss of control), dysphasia (loss of polite communication skills), and hemianopia (blindness). Unstable neuroscience strongly pushes into false consideration or bad faith in choosing to be a militant Muslim
Urgensi pendekatan hermeneutik dalam memahami agama perspektif Hasan Hanafi
Full text linkThe understanding of religion has formed a class action in the community with the agreement and diasagreement opinion as traditionalists and rationalists. The existence of hermeneutics is a tool to find ways to dig interpretation of the Scripture. The Qur'an attempted proposed by Islamic intellectuals in the era of globalization directed to the reconstruction of ideas, rethinking and deconstruction. Muslims come to the nuances of thinking judicial review of previous thoughts of classical tafsir and fiqh were tested again in the form of modern Islamic paradigm. Hanafi has been wanted hermeneutic praxis realistic not skies but earther .
This research uses library research with descriptive analysis, critical interpretative, exploratory and heuristic. The study states that understanding through hermeneutic will fall into a pattern of understanding ijtiḥād, tarjiḥ, tadqīq, taḥqīq, tarbiyah, ta‘līm, tarqiyah, ta‘dīb, taḥzīb, taqlīd, tasyqīq, taqiyah dan taḥrīr.
The study states that Ḥanafī hermeneutical theory introduces a new approach to istinbāt istiqra’ (explorative inductive ). Istiqra’ is understood to mean istaqraitu with 'I have been testing hard' in a theme of the text of Scripture. Contemporary Islamic thought reform movement requires the removal of ’iṣlāh dīn ( religious reform ) to naḥḍah syāmilah (awakening of performance). Then from naḥḍah syāmilah will given birth to enlightenment sense then by itself will easily occur religious social revolution. The transition of nahdhah syāmilah will enlighten through uniting image realizable to islamic visioner, from left Islam to Right Islam or vice versa according maslaḥah. Hermeneutic improvisation to interpretation nawāzil who tried to equate the union interpretation into one stop away from the public clash in agreement or disagreement.
Ḥanafī puts forward the hermeneutic nawāzil (uniformity in the big house) combines through hermeneutic praxis that is something that requires rejection of the extremities. Hermeneutic essentially tasykīk (degradation) of fundamentals of religion that its assumptions are religious praxis realistic as action more urgent than putting religious ideal but not realistic. Public acceptance of the successful implementation of the work carried out by the approach of imkāniyah interpretation (possibility). Ḥanafī reconstruct Islam development moves towards Yasār Dīnī (Left Religion) and Yamīn Dīnī (Religious Right) taking into account the benefit. Hermeneutic characterize religious interpretation into a double-edged weapon "ad-Dīn afyūnu al-sya'bi” (religious protect the people) and “ṣarkhat al-muṭṭaḥidīn” (religion imposes persistence). Changes in religious thought in society may occur merely minor or major transformation as well as on a higher stage of the revolution can happen only negatively or positively
POSITIFIKASI ASKETISME DALAM ISLAM DENGAN PENDEKATAN PARADIGMA KLASIK DAN MODERN
Full text link<p>Abstrak: Asketisme identik sebagai moral tertinggi atau pencapaian asketis dalam menghiasi kehidupan agar memaknai eksistensi agama dalam keyakinannya. Asketisme sebanding dengan ketinggian etika atau ketinggian ethos. Asketisme dipersepsikan tidak diarahkan kepada keengganan untuk bekerja adalah gejala dari kurangnya karunia. Asketisme dalam Islam dipersepsikan sebagai zuhud yaitu alienasi diri serta diidentikkan dengan faqîr, jû‘i atau ‘uzlah menjauhkan diri dari kebersamaan. Dengan demikian pengenalan asketisme Islam dengan zuhud masuk dalam kekangan masa lalu, sedangkan asketisme Islam yang kontemporer mesti masuk dalam ironcage modernitas. Asketisme Islam dilatar belakangi oleh ethos dan etik yang bersifat sosiosentris bukan egosentris hanya mendambakan kesempurnaan dan kesalehan diri. Corak asketisme Islam tidak bersifat zuhud stagnan akan tetapi zuhud moderat. Dengan demikian zuhud moderat sama dengan zuhud produktif dan partisipatif.</p><p><br />Abstract: Positivication of Asceticism in Islam in Classical and Modern Paradigm Approaches. Asceticism is known as the highest moral or the ascetic achievement in order to interpret the existence of religious life in his conviction. Asceticism is comparable with the height ethical or altitude ethos. Asceticism is perceived not turn to unwillingness to work is symptomatic of lack of grace. Asceticism in Islam is perceived as an ascetic self-alienation and identified with faqîr, jû’i or ‘uzlah. Thus the introduction of asceticism in Islam called zuhud can do ironcage entry in the past, whereas contemporary Islamic asceticism must be included in ironcaging modernity. Islamic asceticism motivated by ethos and ethic which is sociocentric not egocentric only for self-perfection and self-righteousness. The style of Islamic asceticism is not be stagnant zuhud but moderate zuhud. Thus moderate zuhud is identical with productive and participatory zuhud.</p><p><br />Kata Kunci: tasawuf, asketisme, Islam, klasik, modern</p></jats:p
Sociology of Dakwah: Scientific Alternative Social Conflict Resolution Religious
Full text linkHistory records since 1789 which lasted throughout the 19th century - were confronted by an important event full of chaos, the French Revolution - became the forerunner of human social distortions in dunua at that time. One side of the revolution demonstrate positive change and social order on the other side is going through a critical phase to be part concerns some scientists. However, who would have thought excessive attention and seriousness of the leading scientists cultivated by August Comte and Emile Durkheim. Ultimately leading trigger of Sociology and the validity of the methodology laid Sociology as a science. Who would have thought from then until now, to contribute to the presence of study Sociology 'partnership' as; Political Sociology, Economic Sociology, Sociology of Law, Sociology of Religion, Sociology of Communication and so on. Not without reason that 'partnership' Sociology is a solution of the situation and condition of polemics, discrimination, marginalized, alienation had stripped many aspects of life. Even for a man as the main mission of peace and compassion presenters also increasingly disoriented. It would need to design an alternative social science that is Sociology Propagation, scientific consists of scientific foundation; Sociology itself, the science of Communications and Propagation Studies
Menelusuri Literatur-Historis Desa di Indonesia: Pola dari Pemukiman Seadanya menjadi Pemukiman Se-barunya
Full text linkRural settlements are the history of the origin for some people even nearly reached the total for the life of Indonesian citizens. So much can be known in naming various villages in Indonesia; gampong, kampung, nagari, and so on. The settlement will be an interesting story that was started from portion of the issue of welfare, livelihoods, even re-survival after a bit of social upheavals and natural disasters. This paper will explore further the conditions are at two moment; past and present. Although it is not representative of the overall condition of the countryside in Indonesia, the author hopes this article become a representation when discuss what, why and how are the rural. Keywords : history, village, settlements, rural settlement
Bangunan Pembentukan Teori Konstruksi Sosial Peter L Berger: Teori Pembedah Realitas Ganda Kehidupan Manusia
Full text linkAbstractThis article examines two realities of life experienced by humans in living. These two realities are subjective and objective, both of which have a high power of study when combined. As the development of phenomena or social problems increasingly complex, the presence of Social Construction theory becomes a bridge to see the social situation in the two sides of the subjective and objective. As the sociologists struggle arguing for subjective and objective dominance, the Social Construction theory takes its position as peacemaker by giving portions on both sides that are equally important. Therefore, it is appropriate that the Social Construction theory is categorized into the critical theory of a set of tools closer to the social reality for observing the social dynamic and social static.Keywords: Subjective, Objective, Social Construction theory, Social Dynamic, Social Stati
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