Pub Date : 2019-12-12DOI: 10.21274/epis.2019.14.2.327-345
N. Syam
This paper examines the contribution of sociology to the making of Dakwah studies. From epistemological point of view, dakwah studies develops through five elements: factors, systems, interpretative, developmentalism and participatory. These five elements can be developed based on sociological theories. Through a sociological approach, dakwah studies will be able to contribute to general discussion on the sociology of Muslim societies. The article further argues the inclusion of social science is a pattern of knowledge development based on the integration of science, namely the phenomenon of dakwah as an object of study, while utilizing other social science as approaches.
{"title":"FORMULATING THEORIES OF DAKWAH STUDIES","authors":"N. Syam","doi":"10.21274/epis.2019.14.2.327-345","DOIUrl":"https://doi.org/10.21274/epis.2019.14.2.327-345","url":null,"abstract":"This paper examines the contribution of sociology to the making of Dakwah studies. From epistemological point of view, dakwah studies develops through five elements: factors, systems, interpretative, developmentalism and participatory. These five elements can be developed based on sociological theories. Through a sociological approach, dakwah studies will be able to contribute to general discussion on the sociology of Muslim societies. The article further argues the inclusion of social science is a pattern of knowledge development based on the integration of science, namely the phenomenon of dakwah as an object of study, while utilizing other social science as approaches.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"14 1","pages":"327-345"},"PeriodicalIF":0.0,"publicationDate":"2019-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49423055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-16DOI: 10.21274/EPIS.2018.13.2.407-432
P. I. Fauzan, A. K. Fata
The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in the first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism influenced the development of the scientific tradition in the early Muslim community? Our study shows that the Muslims have known the Hellenistic tradition since the 7th century in the Umayyad era, not the 8 century as some scholars claim. Second, there are three factors underlying early Muslim studied Hellenism (1) Support from Qur’anic teachings, (2) The need to argue with both of other Muslim groups and Non-Muslims community,(3) The need of the Caliphs to legitimize their power. Third, when Muslims have known the Hellenism, they did not only adopt the Hellenism ideas, but also provide reviews, critical notes, and further more developed its own scientific tradition combined with the qur’anic teachings.
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Pub Date : 2018-12-16DOI: 10.21274/EPIS.2018.13.2.483-507
I. Wekke, Acep, Firdaus
This paper discussed the life background of Nasr Hamid Abu Zayd and the hermeneutical method used to the interpretation of the Qur’an. Nasr Hamid Abu Zayd was among productive Muslim scientists. He wrote over twenty-nine works from 1964 to 1999. His works included books and articles. Nasr’sthought was a product of his educational background and religious thought. An interesting discussion of Nasr’s thought was the conceptual discourse(an-nash). In the historical trajectory of the Arabic world, the text had a crucial position, especially when we saw the development of Islamic literature from pre-Islamic to the Islamic era. The oral tradition was deeply rooted. The text was ultimately believed to have a major influence in the formation of civilization through a hermeneutical approach, developed by modernists such as Nasr Hamid Abu Zayd, which became an attempt to develop an approaching understanding the Qur’an which had been widely opposed among Muslims. Because there was a very basic difference between hermeneutics on the other hand, and tafsir-takwil on the other hand, so it is considered inappropriate to be used to study the Qur’an. Therefore, this paper will discuss the concept of the hermeneutical method of the Qur’an by Nasr Hamid Abu Zayd as a repertoire of Islamic studies.
本文论述了纳斯尔·哈米德·阿布·扎伊德的生平背景，以及解读《古兰经》的解释学方法。Nasr Hamid Abu Zayd是多产的穆斯林科学家之一。从1964年到1999年，他写了二十九部作品。他的作品包括书籍和文章。纳斯的思想是他的教育背景和宗教思想的产物。关于纳斯尔思想的一个有趣的讨论是概念话语。在阿拉伯世界的历史轨迹中，文本具有至关重要的地位，尤其是当我们看到伊斯兰文学从前伊斯兰时代到伊斯兰时代的发展时。口头传统根深蒂固。该文本最终被认为通过一种解释学方法对文明的形成产生了重大影响，这种方法由Nasr Hamid Abu Zayd等现代主义者发展而来，试图发展对《古兰经》的接近理解，而这在穆斯林中遭到了广泛反对。因为解释学和塔夫西尔·塔克维尔之间有一个非常基本的区别，所以被认为不适合用来研究《古兰经》。因此，本文将探讨纳斯尔·哈米德·阿布·扎伊德的《古兰经》解释学方法的概念，作为伊斯兰研究的一部分。
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Pub Date : 2018-12-16DOI: 10.21274/epis.2018.13.2.381-406
P. I. Fauzan, A. K. Fata
The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism influenced the development of scientific tradition in early Muslim community? Our study shows that the Muslims have known the Hellenistic tradition since the 7th century in Ummayyad era, not the 8th century as some scholars claim. Second, there are three factors underlying early Muslim studied Hellenism (1) Support from Qur’anic teachings, (2) The need to argue with both of other Muslim groups and Non-Muslims community, (3) The need of the Caliphs to legitimize their power. Third, when Muslims have known the Hellenism, they did not only adopt the Hellenism ideas, but also provide reviews, critical notes, and further more developed its own scientific tradition combined with the qur’anic teachings.
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Pub Date : 2018-12-16DOI: 10.21274/epis.2018.13.2.433-459
Nafis Irkhami
This article discusses the entanglement of political Islam and the new global economy. It specifically addresses the epistemic fields of political economic concepts of the Islamist organisation of Hizbut Tahrir Indonesia/HTI. This article argues that the organisation offers an entangled epistemic field of religion, politics, and economy. The Islamic concept of khilafah is particularly defined as a new global political and economic systems that challenge the currently dominant capitalist-state of western civilisation. The crucial elements of political economy of the khilafah is the aspect of distribution rather than production, thus the HTI’s criticism lies at the notion of justice and equal access to economic resources and effects. With this framework, the HTI offers a new global political system -based on khilafah- and promises justice in economic distribution.
{"title":"POLITICAL ISLAM AND THE GLOBAL ECONOMY","authors":"Nafis Irkhami","doi":"10.21274/epis.2018.13.2.433-459","DOIUrl":"https://doi.org/10.21274/epis.2018.13.2.433-459","url":null,"abstract":"This article discusses the entanglement of political Islam and the new global economy. It specifically addresses the epistemic fields of political economic concepts of the Islamist organisation of Hizbut Tahrir Indonesia/HTI. This article argues that the organisation offers an entangled epistemic field of religion, politics, and economy. The Islamic concept of khilafah is particularly defined as a new global political and economic systems that challenge the currently dominant capitalist-state of western civilisation. The crucial elements of political economy of the khilafah is the aspect of distribution rather than production, thus the HTI’s criticism lies at the notion of justice and equal access to economic resources and effects. With this framework, the HTI offers a new global political system -based on khilafah- and promises justice in economic distribution.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67938604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-15DOI: 10.21274/epis.2018.13.2.289-312
Abid Rohmanu
This paper aims to evaluate puritanism in formulating Islamic laws through the lens of prophetic social science approach. The prophetic social science approach, as an Indonesian historian Kuntowijoyo argues, offers a new perspective in understanding the position of religion in society. It calls for theoanthropocentric, in contrast to theocentric, approach to study religion, thus suggesting a contextualized interpretation of religion. This approach is essential in formulating Islamic laws, while reserving also as a criticism to theocentricism that leads to Islamic puritanism. This article will contribute to the discussion on Islamic legal paradigm as epistemic field as to which theoanthropocentrical reserves as analytical tool to demystify puritanism in formulating Islamic law. In so doing, the article offers to essential elements of formulating Islamic laws: the transformation from theocentric to theoanthropocentric approach and the contextualization of Islamic laws.
{"title":"“DEMISTIFIYING” PURITANISM IN ISLAMIC LAWS","authors":"Abid Rohmanu","doi":"10.21274/epis.2018.13.2.289-312","DOIUrl":"https://doi.org/10.21274/epis.2018.13.2.289-312","url":null,"abstract":"This paper aims to evaluate puritanism in formulating Islamic laws through the lens of prophetic social science approach. The prophetic social science approach, as an Indonesian historian Kuntowijoyo argues, offers a new perspective in understanding the position of religion in society. It calls for theoanthropocentric, in contrast to theocentric, approach to study religion, thus suggesting a contextualized interpretation of religion. This approach is essential in formulating Islamic laws, while reserving also as a criticism to theocentricism that leads to Islamic puritanism. This article will contribute to the discussion on Islamic legal paradigm as epistemic field as to which theoanthropocentrical reserves as analytical tool to demystify puritanism in formulating Islamic law. In so doing, the article offers to essential elements of formulating Islamic laws: the transformation from theocentric to theoanthropocentric approach and the contextualization of Islamic laws.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67938480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-15DOI: 10.21274/epis.2018.13.2.339-360
Musa Rumbaru, Surwandono; Hasse; Ridho
This article explores contemporary development of a minority of Muslim in the largest Muslim country Indonesia. It closely examines the minority Muslim Papuan and looks at the construction and the institutionalisation of Muslim identity in post-special autonomy (otonomi khusus) of Papua. Through a series of fieldwork in Jayapura, the capital of the Papua Province, in 2016 and reviews of documents, the article argues that the Council of Papuan Muslim (Majelis Muslim Papua/MMP) serves not only a the association of minority Muslim Papuan but also as a political instrument for the minority to fight for equality in Papuan public sphere. Importantly, the Muslim Papuan try reconcile the popular, but contradicted, notion of Muslim -and Islam- as newcomer -if not to mention as the colonial- in Papua and the presence of Muslim as a symbolic expectation for progress of the Papuan in general. Thus, the institutionalization of Islam, through the establishment of The Majelis Muslim Papua in Papua resorts as an ample case where multiculturalism is tested in contemporary Indonesia.
这篇文章探讨了最大的穆斯林国家印度尼西亚穆斯林少数民族的当代发展。它仔细研究了巴布亚的少数民族穆斯林，并着眼于在巴布亚的特殊自治(otonomi khusus)后穆斯林身份的建构和制度化。透过2016年在巴布亚省首府查亚普拉(Jayapura)的一系列田野调查及文献检视，本文认为巴布亚穆斯林理事会(Majelis Muslim Papua/MMP)不仅是巴布亚穆斯林少数族群的协会，也是巴布亚少数族群争取公共领域平等的政治工具。重要的是，穆斯林巴布亚人试图调和穆斯林和伊斯兰教作为巴布亚的新来者(更不用说作为殖民地)的流行但相互矛盾的观念，以及穆斯林作为巴布亚整体进步的象征期望的存在。因此，伊斯兰教的制度化，通过在巴布亚建立Majelis穆斯林巴布亚，作为多元文化主义在当代印度尼西亚受到考验的一个例子。
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Pub Date : 2018-06-06DOI: 10.21274/epis.2018.13.1.89-112
Muntahibun Nafis; Agus ZF; F. Mujib
{"title":"WORKPLACE SPIRITUALITY TO INCREASE INSTITUTIONS’ COMMITMENT AND MEANING OF LIFE","authors":"Muntahibun Nafis; Agus ZF; F. Mujib","doi":"10.21274/epis.2018.13.1.89-112","DOIUrl":"https://doi.org/10.21274/epis.2018.13.1.89-112","url":null,"abstract":"","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67938469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-12-10DOI: 10.21274/EPIS.2017.12.2.457-480
Mega Hidayati
Conflict between Muslims and Christians in Moluccas (1999-2002) is one of the worst conflicts in Indonesia which brings great damage in all fields of human life. The significant result of reconciliation can be found in Central Government’s effort called as Malino Declaration II. This paper aims to find a positive contribution on formulating the key for facing the fact of religious plurality in Indonesia by revisiting the Malino Declaration II. By critically analyzing the discourse of the Malino Declaration contents, it concludes that Malino Declaration is shaky for several reason, (1). The role of Government is so dominant, thus Government is in the safe position. Therefore, it isunderstandable why many people view Government aims to “clean” its mistakes in the conflict. (2). Military as a tool was not only ineffective and bias, but also it caused mass killings under the banner of national stability. (3) Malino Declaration indicates obviously and strongly that the conflict is pure between Muslim and Christian communities in Moluccas, as the result the blame is theirs, (4) contain of declaration gives an impression that the participants who are representative of each community do not have enough room in expressing and waging in dialogue. In other words, Malino Declaration is still far from genuine dialogue. Konflik antara Muslim dan Kristiani di Maluku (1999-2002) adalah salah satu konflik terburuk di Indonesia yang menyebabkan kerusakan luar biasa di segala bidang kehidupan manusia. Hasil rekonsiliasi yang signifikan adalah usaha pemerintah pusat terkait perumusan Deklarasi Malino II. Dengan meninjau kembali Deklarasi Malino II, tulisan ini bertujuan untuk menemukan kontribusi positif dalam merumuskan kunci dalam menghadapi fakta pluralitas agama di Indonesia. Dengan menganalisis secara kritis isi Deklarasi Malino, dapat disimpulkan bahwa Deklarasi Malino lemah dengan alasan: pertama, peran pemerintah sangat dominan sehingga pemerintah ada di posisi aman. Karenanya, dapat dipahami mengapa banyak orang melihat pemerintah bermaksud “membersihkan” kesalahannya dalam konflik tersebut; kedua, militer sebagai alat tidak efektif dan bias serta menyebabkan pembunuhan massa di bawah bendera kestabilan nasional; ketiga, deklarasi Malino mengindikasikan secara jelas dan tegas bahwa konflik tersebut antara komunitas Muslim dan Kristen di Maluku sehingga kesalahan adalah pada kedua kelompok ini; keempat, isi deklarasi memberikan kesan bahwa para partisipan yang mewakili masing-masing komunitas tidak mendapatkan ruang yang cukup dalam mengekspresikan dan melaksanakan dialog. Dengan kata lain, Deklarasi Malino masih jauh dari makna dialog yang sebenarnya.
摩鹿加群岛穆斯林和基督徒之间的冲突(1999-2002)是印度尼西亚最严重的冲突之一，给人类生活的各个领域带来了巨大的破坏。和解的重大成果可以在中央政府称为《马里诺宣言二》的努力中找到。本文旨在通过重新审视《马里诺宣言二》，为制定印尼面对宗教多元化的关键问题做出积极贡献。通过对《马里诺宣言》内容话语的批判性分析，得出《马里诺宣言》的不稳定有以下几个原因:(1)政府的角色如此占主导地位，因此政府处于安全地位。因此，可以理解为什么许多人认为政府的目的是“清理”其在冲突中的错误。(2)军事作为一种工具不仅是无效的和有偏见的，而且还打着国家稳定的旗号造成了大规模的杀戮。(3)马里诺宣言明显而强烈地表明，摩鹿加群岛的冲突纯粹是穆斯林和基督教社区之间的冲突，因此责任在他们;(4)宣言的内容给人的印象是，作为每个社区代表的参与者没有足够的空间来表达和进行对话。也就是说，《马里诺宣言》离真正的对话还很远。(1999-2002)印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚。Hasil rekonsiliasi yang的意思是:“我的意思是我的意思是我的意思是我的意思是我的意思是我的意思。”ini bertujuan Dengan meninjau kembali Deklarasi Malino II,颜色为她menemukan kontribusi伴唱键盘dalam merumuskan kunci dalam menghadapi fakta pluralitas蜥蜴di印度尼西亚。当一个人在做一个梦的时候，他就会发现他是一个很好的人，他会发现他是一个很好的人。Karenanya, dapat dipahami mengapa banyak orang melihat pemerintah bermaksud“membersihkan”kesalahannya dalam konflik tersebut;凯杜瓦(Kedua)，军方塞巴加伊(sebagai)警告说，Dan bias serta menyebabkan pembunuhan massa di bawah bendera kestabilan national;ketiga, deklarasi Malino, mengindikasikan secara jelas, dantegas bahwa konflik tersebut, antara komunitas穆斯林dan Kristen di Maluku, seingga kesalahan adalah padkedua kelompok ini;保持沉默，保持沉默，保持沉默，保持沉默，保持沉默，保持沉默，保持沉默，保持沉默。登甘卡塔兰，Deklarasi Malino masih jauh dari makna dialog yang sebenarya。
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