Memperkuat ’Urf dalam Pengembangan Hukum Islam

Sejauh ini, keberadaan ’urf sebagai sumber hukum Islam tidak menonjol. Padahal `urf memiliki posisi penting untuk pengembangan Islam di Nusantara yang kaya budaya. `Urf dapat menjadi pembendung kolompok yang anti terhadap tradisi lokal. Para ulama sejatinya telah berbicara panjang lebar tentang ’urf sebagai dasar hukum. Para mujtahid dan mufti disyaratkan menguasai tradisi suatu masyarakat dan cermat mempertimbangkannya. Untuk itu diperlukan upaya penguatan ‘urf dalam rangka pengembangan hukum Islam agar dapat tetap berperan di masa depan. Tujuan itu dapat dilakukan dengan beberapa langkah, yaitu memperbaiki cara memahami dan mendudukkan nash sebagai landasan utama hukum Islam, menegaskan posisi fiqih sebagai hasil ijtihad manusiawi yang historis dan kultural, dan melakukan negosiasi antara doktrin Islam dengan tradisi sekaligus menciptakan tradisi baru sebagai wujud penerjemahan doktrin yang bersifat mutlak. (The existence of 'urf as one of sources of Islamic law is not dominant while it has an important position in the context of Islamic development in Indonesia, which is rich of culture and tradition. `Urf can be a barrier against those who are anti-local traditions. Actually, Islamic scholars have discussed a lot about ‘urf as the legal basis in the context of Islamic law. Mujtahid (experts in islamic law) and mufti (advisers on religious law) are required to be knowledgable of the traditions of a society and carefully consider them.Therefore, it is necessary to strengthen the 'urf for developing Islamic law in order to keep it playing a role in the future. In so doing, it is necessary to take several steps; improving the way to understand and place the texts of the Quran as the main foundation of Islamic law, affirming the position of Islamic jurisprudence as the result of historical and cultural human interpretation and judgement (ijtihad), and negotiating between Islamic doctrine and tradition while creating new traditions as a form of absolute doctrinal translation

Integrasi Islam dan Sains: Analisis Problematika dan Level Integrasi

Lagging behind in the fields of science and technology is a problem that has emerged since the end of the Middle Ages (18th century AD), so that since then Muslims have been infected with "catching-up syndrome" which has caused negative responses and resistance from many groups. This is mainly due to theological concerns, cultural effects and ecological crises. At least the prominent resistance in the form of movements can be divided into three (1) restorationist movements, (2) Bucailis movements and (3) fundamentalist movements. The response to these efforts is counterproductive with efforts to catch up and at the same time with the spirit of Islam that upholds science. Therefore, a more basic study is needed on a proportional and harmonious integration integration framework. This can be done by incorporating Islamic values ​​that are principled without turning off the dynamic elements of science and technology, but can instead spur and direct them to the desired goal, the welfare of life. The integration of these values ​​touches three levels (1) the level of scientific mental development, which consists of: (a) encouragement to study nature, (2) positive appreciation and awarding of scientific activities and (c) presentation of scientific character. (2) The level of world view, namely establishing an Islamic world view of the universe such as (a) recognition of the existence of God as the creator and preserver of nature, (b) belief in non-physical reality and not just physical-empirical reality, (c) acknowledgment of the existence of the purpose of the universe and (d) recognition of the existence of a moral order for the universe. (3) Orientation level, which includes: (a) epistemic orientation, namely empirical truth that can lead to strengthening faith and closeness to God and (b) practical orientation in the form of technological application by affirming that the purpose of applying science is humanity and universal prosperity that related to the role of humans as Khalifa

Pembunuhan Khalifah Utsman Bin Affan Sebagai Anarkisme Politik : (Kajian atas Fenomena Post-truth dalam Kekerasan Politik di Awal Sejarah Islam)

Anarkisme politik kubu oposisi yang menyebabkan terbunuhnya Khalifah Utsman bin Affan adalah peristiwa politik kelam dalam sejarah umat Islam awal umat Islam dengan rentetan dampak serius di masa berikutnya. Kajian ini memfokuskan pada aspek-aspek Post-Truth yang ada dalam pertiwa tersebut serta bagaimana ia bekerja menggerakkan kubu oposisi untuk tidak lagi peduli dengan informasi yang objektif. Kajian ini menggunakan teori Post-Truth dengan melacak data dari sumber-sumber otoritatif sejarah Islam untuk mengungkap fakta-fakta sebenarnya yang banyak dibahas para ahli sejarah. Ini dimaksudkan untuk memastikan bahwa tuduhan nepotis dan korup kepada Khalifah Utsman hoaks. Selanjutnya dilakukan identifikasi aspek-aspek Post-Truth yang terdapat dalam rangkaian peristiwa ini. Dari kajian ini dapat disimpulkan aspek-aspek Post-Truth dalam anarkisme politik atas kekuasaan Khalifah Utsman terbagi menjadi tiga: (1) pengabaian terhadap fakta dalam penggantian gubernur dengan anggota keluarganya, melindungi anggota keluarga yang bersalah, tuduhan korupsi pada dalam penjualan ghanimah dari penaklukan kawasan Afrika Utara serta hadiah yang diberikan anggota keluarga; (2) penafian realitas secara lebih luas dalam konteks nepotisme dalam konteks negara monarkhis dan tidak adanya penolakan di beberapa daerah yang pejabatnya adalah keluarga Utsman, pejabat yang diangkat menenuhi syarat, (3) Lenyapnya moralitas publik yang munculkan gerakan anarkis dengan tindakan intoleran sehingga menyebabkan terbunuhnya khalifah Utsman.Kata kunci: Post-Truth, Politik Islam, Khalifah Usman, Anarkisme Politi

RELASI AGAMA DAN SAINS DALAM ISLAM (Pemetaan Konteks Awal dan Varian Pemikiran Sains Islam)

AbstractVarious models of ideas on the relationship between religion (Islam) and science reappear recently when some UIN (Universitas Islam Negeri/State Islamic University) have been established. The thoughts of the relationship between Islam and science not only turn into integrative concept, but also seem to be more various. Apparently, the root of the variations could be retraced through previous Islamic thoughts in the history of Islam. There has been interconnected practical problem within historical context i.e. Islam had a military defeat against the West and the consciousness of being backward in sciences and technology. Furthermore, it then brings “a syndrome of catching up” which is translated as endeavours based on the relational thoughts of Islam and science. The preliminary endeavours are emphasized on practical and artificial aspect as the colonialized country. However, the next development shows that a more comprehensive endeavour appears in the form of philosophical thoughts and followed by the way how to implement them practically. In this case, there are three school of thoughts: instrumentalist, restorationist and constructionist. The last school creates four trends: bucailist, fundamentalist, adaptationist and metaphysic, while the last trendcreates three more streams: philosophic-sufistic, traditionalist and accommodationist. Each thought has its specificities and similarities. The development of all variants is influenced by different experiences, knowledges and perspectives belong to each thinker, although every thinker probably has the same socio-historical background. All of them are the valuable richness that have been appreciated by theconceptualisers of UIN. AbstrakBerbagai model gagasan tentang relasi agama (Islam) dan sains mengemuka kembali dengan lahirnya berbagai Universitas Islam Negeri (UIN) di Indonesia. Gagasan relasi Islam dan sains terarah pada konsep integrasi yang juga memperlihatkan keragamannya. Rupanya, berbagai konsep yang beragam tersebut telah memiliki cikal bakalnya pada pemikiran Islam sebelumnya dalam sejarah Islam. Hal itu tak bisa dilepaskan dari konteks historis berupa berupa problem praktis, yaitu kekalahan militer Islam dari Barat dan kesadaran akan ketertinggalan karena ketertinggalan di bidang sains dan teknologi. Inilah yang melahirkan “sindrom pengejaran ketertinggalan” (catching up syndrom) yang diterjemahkan dalam upaya-upaya yang didasarkan pada pemikiran tentang relasi Islam dan sains. Upaya-upaya awal tersebut menekankan pada aspek kepraktisan dan artifisial sebagai negara terjajah. Hanya dalam perkembangannya, muncul upaya-upaya yang lebih mendalam dalam bentuk pemikiran filosofis dan dilanjutkan dengan penerapan praktisnya. Dalam hal ini muncul tiga madzhab pemikiran: instrumentalis, restorasionis dan konstruksionis. Madzhab terakhir terbagi menjadi empat aliran: bucailis, fundamentalis, adaptasionis dan metafisik. Aliran terakhir terbagi lagi menjadi tiga kubu: filosofis-sufistik, tradisionalis dan akomodasionis. Masing-masing pemikiran memiliki spesifikasinya sendiri-sendiri di samping ada kesamaan-kesamaannya. Walaupun dilatari oleh konteks sosial historis yang hampir sama, perbedaan gagasan itu muncul disebabkan oleh pengalaman, pengetahuan dan perspektif yang berbeda pada masing-masing pemikir. Semuanya adalah kekayaan khazanah yang telah diapresiasi oleh para konseptor UIN di Indonesia

Student Verbal Aggression Henry Manampiring's Self-Control Perspective: (Case Study of Student PPA South Lubangsa Putri)

This study aims to explain the verbal aggression of the southern PPA Lubangsa students from Putri Guluk-Guluk Sumenep in terms of Henry Manampiring's self- control. This becomes important to discuss because because of verbal aggression on students is something that should not happen by offering self-control techniques from Henry Manampiring's perspective as the latest contribution to psychology. This study uses qualitative field research that seeks to analyze a person's behavior in a certain situation or place in detail. The type used is descriptive-analytical to describe the factors of the students' inability to restrain their verbal aggression in everyday life from the perspective of Henry Manampiring with a psychological approach. The results obtained were verbal aggression aggression behavior that occurred in the various types of PPA Lubangsa Selatan Putri students, including satire, swearing, threats, slander, backbiting, Etc. Various forms of verbal aggression against students are influenced by the environment, either family or friends. Meanwhile, from the point of view of self-control, Henry's approach shows the inability of the santri to distinguish between what is within him and what is not within him, so that his anger is easily ignited and leads to verbal aggression. A concise, specific, accurate and factual abstract is required

Filsafat Dinamis Integralistik Epistemologi Dalam Pemikiran Muhammad Iqbal

Abstract: This study focuses on the dynamic and integral aspects of Iqbal. The spirit of dynamism and integrality is a discussion of Iqbal which has received less attention in various studies. With this spirit, Iqbal concocted successfully to build an Islamic civilization that was built in chaos. For that purpose, Iqbal integrates the fundamental aspects, namely the source of knowledge consists of afak, anfus and history. There are three potentials, namely the senses, reason and intuition. All these devices are a unity towards continuous improvement until they reach their peak. To continue to move dynamically, the power of y ‘isyq in the gathering mind is important so that all sources are maximized simultaneously to explore the object of knowledge which is the connection between the One Absolute Being. With this Iqbal succeeded in encouraging object integration (physical and metaphysical) which began with the integration of Sufism, philosophy and science. Iqbal also integrates classical and modern and challenges Islam and the West while remaining critical thinking. Knowledge gained from actions in the form of ‘charity as a form of knowledge and action.   Keywords: source of knowledge, ‘isyq, intuition, integration

Gagasan Pemikir Islam Progresif; Beragama Secara Otentik Dalam Kehidupan Kontemporer

Abstrak: Beragama secara otentik adalah idealisme penganut agama yang sungguh-sungguh. Di satu sisi beragama tidak bisa sekadar meniru dalam tradisi, tapi di sisi lain ia berhadapan dengan modernitas yang mengubah tradisi. Di satu sisi Islam terjaga dalam tradisi tapi di sisi lain kemajuan mengharuskan mengikuti modernitas. Karena itu, pertanyaan bagaimana menjadi muslim sekaligus menjadi modern adalah pertanyaan dasar dalam pencarian otentisitas beragama. Pertanyaan itu terutama dilatari oleh kesadaran atas ketertinggalan dari Barat dan upaya yang dilakukan dengan menirut Barat tidak memberikan hasil yang menggembirakan, untuk tidak menyebut gagal. Umat Islam mengalami “alienasi” dalam keagamaan dan kehidupan kontemporer. Para pemikir Islam progresif menawarkan gagasan yang beragam dalam rangka menemukan otentisitas beragama tersebut. Iqbal memberikan gagasan yang bercorak filosofis dengan mendasarkan konsepnya pada diri/jiwa yang otonom, Sayyid Quthub yang radikal mendasarkan pada konsep dasar Islam yang berseberangan dengn kejahiliahan, Ali Syari’ati yang revolusioner mendasarkan pada spirit ajaran Islam yang diterjemahkan gerakan nyata melawan berbagai bentuk tirani, dan Arkoun yang kritis dalam menggali turats dengan menggunakan perangkat-perangkat modern. Berbagai gagasan yang beragam ini dapat memberi inspirasi bagi upaya terus menerus mencari otentisitas beragama.   Kata Kunci: ashalah, turats, modernitas, alienasi.   Abstract: Authentic religion is a religious idealism. On the one hand religion can not simply imitate in tradition, but on the other hand it deals with modernity that changes tradition. On the one hand Islam is awake in tradition but on the other hand progress requires following modernity. Therefore, the question of how to become Muslim and to be modern is a basic question in the quest for religious authenticity. The question is mainly due to the awareness of the backwardness of the West and the efforts made by emulating the West have not yielded encouraging results, not to mention failure. Muslims experience "alienation" in religious and contemporary life. Progressive Islamist thinkers offer diverse ideas in order to discover the religious authenticity. Iqbal gave a philosophical idea of ​​basing his concept on autonomous self, the radical Sayyid Quthub based on the basic concept of Islam that is opposed to ignorance, the revolutionary Ali Shari'ati based on the spirit of Islamic teachings translated by real movements against various forms of tyranny, and Arkoun are critical in digging turats using modern devices. These diverse ideas can inspire the continued quest for religious authenticity.   Keywords: ashalah, turats, modernity, alienation

Integrasi Agama dan Sains melalui Tafsīr ‘Ilmī (Mempertimbangkan Signifikansi dan Kritiknya)

The article aims to evaluate the integration of religion and science in tafsīr ‘ilmī. The attempts to integrate religion and science has been performed in multiple ways, and tafsīr ‘ilmī, which has transformed three times throughout history, is one of the most considerable approaches. The significances are the following: (1) revealing the aspect of i’jāz in al-Quran, (2) strengthening Moslems faith, and (3) making them be more confident. It is inspired by normative, theological, and epistemological arguments of various ulama (scholars), such as al-Ghazali and al-Suyuthi. However, many scholars and scientist criticize tafsīr ‘ilmī’s dimensions, particularly its linguistic (including the lexicology, philology, and literature), theological, and epistemological dimension. In the Islamic scientific discourse, the scientists criticize the methods due to the subject matter is 1) outside the scientific field, 2) unverifiable, 3) and scientifically unproductive. Indeed, Fazlur Rahman and Golshani argue the attempt is contrary to al-Quran’s vision to developing science. Although the critique does not lead tafsīr ‘ilmī to be outright invalid, tafsīr ‘ilmī need to weigh these several considerations: 1) the examination should be compatible with the basic purposes of al-Quran as the book of guidance, 2) the objective is to elucidate al-Quran’s messages and strengthen the faith, 3) the direction is to maximalizes the quality of the people with science, and 4) scientific explanation is an elaboration or illustration (tausī’), and not an interpretation. All things considered, as a model to integrate Islam and science, tafsīr ‘ilmī is artificial and not ideal

Doktrin Islam dan Doktrin Pra-Islam (Apresiasi terhadap Ritus dan Dasar-Dasar Keyakinan)

Islam diturunkan di tengah masyarakat yang telah berbudaya dan beragama, yaitu masyarakat Arab dan sekitarnya baik Arab paganis atau penganut agama  Yahudi dan Nasrani yang disebut ahlul kitab. Dengan demikian, tentu saja Islam berdialog dan memberikan apresisasi terhadap tradisi dan agama yang ada. Dalam konteks ini, ada tiga hal yang menjadi sorotan: (1) ‘aqidah (keyakinan), (2) ‘ibadah (ritus), (3) khuluq moral dan pranata sosial. Islam memberikan apresiasi terhadap tradisi dan agama sebelumnya di bawah kendali wahyu, tidak berdasar proses-proses sosial budaya. Dalam hal ini Islam menyikapinya dengan empat bentuk apresiasi: (1) apresiasi duplikatif, (2) apresiasi modifikatif, (3) apresiasi purifikatif, (4) apresiasi negatif. Dengan itu, banyak bagian dari tradisi dan agama sebelumnya yang menjadi bagian integrasi dari agama Islam baik melalui duplikasi atau modifikasi. Tapi ada juga ajaran dan tradisi yang dikembalikan ke aslinya karena mengalami penyimpangan melalui aparesiasi purifikasi. Ada juga tradisi dan ajaran yang sama sekali ditolak melalui apresiasi negatif, karena tak ada kesesuaian secara prinsip. Bentuk-bentuk apresiasi tersebut didasarkan pada kontruksi dan formulasi Islam yang jelas sebagai agama terakhir yang sempurna tapi tetap terbuka dengan tradisi dan ajaran lain jika bisa mengikuti konstruksi dan formulasinya

Memperkuat ’Urf dalam Pengembangan Hukum Islam

Sejauh ini, keberadaan ’urf sebagai sumber hukum Islam tidak menonjol. Padahal `urf memiliki posisi penting untuk pengembangan Islam di Nusantara yang kaya budaya. `Urf dapat menjadi pembendung kolompok yang anti terhadap tradisi lokal. Para ulama sejatinya telah berbicara panjang lebar tentang ’urf sebagai dasar hukum. Para mujtahid dan mufti disyaratkan menguasai tradisi suatu masyarakat dan cermat mempertimbangkannya. Untuk itu diperlukan upaya penguatan ‘urf dalam rangka pengembangan hukum Islam agar dapat tetap berperan di masa depan. Tujuan itu dapat dilakukan dengan beberapa langkah, yaitu memperbaiki cara memahami dan mendudukkan nash sebagai landasan utama hukum Islam, menegaskan posisi fiqih sebagai hasil ijtihad manusiawi yang historis dan kultural, dan melakukan negosiasi antara doktrin Islam dengan tradisi sekaligus menciptakan tradisi baru sebagai wujud penerjemahan doktrin yang bersifat mutlak. (The existence of 'urf as one of sources of Islamic law is not dominant while it has an important position in the context of Islamic development in Indonesia, which is rich of culture and tradition. `Urf can be a barrier against those who are anti-local traditions. Actually, Islamic scholars have discussed a lot about ‘urf as the legal basis in the context of Islamic law. Mujtahid (experts in islamic law) and mufti (advisers on religious law) are required to be knowledgable of the traditions of a society and carefully consider them.Therefore, it is necessary to strengthen the 'urf for developing Islamic law in order to keep it playing a role in the future. In so doing, it is necessary to take several steps; improving the way to understand and place the texts of the Quran as the main foundation of Islamic law, affirming the position of Islamic jurisprudence as the result of historical and cultural human interpretation and judgement (ijtihad), and negotiating between Islamic doctrine and tradition while creating new traditions as a form of absolute doctrinal translation.</p