Episteme Jurnal Pengembangan Ilmu Keislaman最新文献

{"title":"Persoalan Dilematis Muslim Minoritas Dan Solusinya","authors":"M. Mubasirun","doi":"10.21274/epis.2015.10.1.99-122","DOIUrl":"https://doi.org/10.21274/epis.2015.10.1.99-122","url":null,"abstract":"Sikap inklusif para intelektual Muslim dalam menerima teori keilmuwan Barat ternyata juga berpengaruh pada keinginan mereka untuk kerja dan menetap di sana, baik sebagai tugas negara maupun individu. Mereka hidup sebagai umat minoritas di tengah-tengah kemayoritasan umat agama lain. Berbagai persoalan terkait dengan keislamannya senantiasa mereka temui. Salah satunya kontradiksi antara aspek sosial dan ritual. Konflik psikologis yang berkaitan dengan pangkal persoalan mereka adalah benturan antara adaptasi dengan tempat tingal dan menjaga konsistensi terhadap keislaman mereka. Persoalan-persoalan terkait hampir menyentuh semua aspek kehidupan, seperti ibadah, keluarga, muamalah, makanan, perkawinan dan lain sebagainya. Terkait dengan persoalan tersebut, diperlukan adanya solusi yang tepat. Berbagai teori dan pendekatan dicoba untuk diangkat ke permukaan untuk menemukan sebuah pencerahan dan solusi terhadap persoalan-persoalan di atas. Akhirnya ditemukan sebuah jalan tengah (tawasuth) yang moderat yang tidak memihak, dengan harapan hal ini dapat menjadi pencerah. Inclusive attitude of Mooslem intellectuals in the West accept the theory of science was also influential in their desire to work and settle there, both as a duty of the state and individuals. They live as a minority people in the another religions majority. Various problems related to his Islam they constantly encountered. One is the contradiction between the social aspects and rituals. Psychological conflicts related to the base of their problem is the clash between adaptation with a tingal and maintain consistency with their Islam. Issues related to almost touch all aspects of life, such as worship, family, muamalah, food, marriage and so forth. Related to these issues, is necessary to a proper solution. Various theories and attempted to approach brought to the surface to find an enlightened and solutions to the above problems. Finally found a middle road (tawasuth) moderate and impartial, with the hope it can be lightening.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"10 1","pages":"99-122"},"PeriodicalIF":0.0,"publicationDate":"2015-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67937495","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}

{"title":"DARI NII KE ISIS: Transformasi Ideologi dan Gerakan dalam Islam Radikal di Indonesia Kontemporer","authors":"M. Z. Mubarak","doi":"10.21274/EPIS.2015.10.1.77-98","DOIUrl":"https://doi.org/10.21274/EPIS.2015.10.1.77-98","url":null,"abstract":"Serangkaian aksi teror dan tindak kekerasan oleh sekelompok organisasi Islam yang terjadi kurang lebih satu dasawarsa terakhir telah menjadikan Indonesia sebagai salah satu negara yang mendapatkan kecaman dunia internasional. Akibatnya timbul semacam islamophobia dan memandang bahwa Indonesia adalah negara sarang teroris. Gerakan radikalisasi agama dalam wujud apa pun termasuk yang paling ekstrem teror bom sebetulnya sudah ada sejak era tahun 1950-an. Fase pertama dimulai dengan munculnya gerakan DI/ TII Kartosoewirjo. Fase kedua, munculnya gerakan Komando Jihad 1970-an hingga 1980-an yang beberapa aktor utamanya adalah mantan anggota DI/TII era Kartosoewirjo. Nama Abdullah Sungkar dan Abu Bakar Ba’asyir, yang kemudian dikenal luas sebagai amir Jamaah Islamiyah (JI), telah mulai menyeruak pada masa itu. Fase ketiga, berbagai gerakan teror dan kekerasan yang terjadi saat dan pascareformasi, akhir 1990-an hingga saat ini. Dan fase keempat, ditandai dengan berkembangnya kelompok-kelompok Islam radikal baru, terutama dari kelompok muda, yang sebetulnya masih mempunyai keterkaitan dengan para tokoh generasi sebelumnya. Radikalisasi mereka lebih dipengaruhi oleh berbagai peristiwa global. salah satu contoh organisasi ini adalah ISIS (Islamic State of Iraq and Syiria). Gerakan radikalisasi agama dalam alur sejarah perkembangannya sebenarnya bukanlah gerakan murni jihad atas nama agama, melainkan juga mengusung kepentingan politik dan ekonomi dalam kaitannya dengan konspirasi global. Dengan kata lain, paham keagamaan hanya dijadikan kedok untuk mewujudkan kepentingan pihak tertentu. A series of acts of terror and violence by Moslem organizations which occur approximately the last decade has made Indonesia as one of the countries that receive international condemnation. Consequently arise islamophobia and saw that Indonesia is a terrorist state. Movement of religious radicalization in whatever form, including the most extreme terrorist bombings have actually been around since the 1950 era. The first phase began with the emergence of DI/TII Kartosoewirjo. The second phase, the emergence of Komando Jihad movement of the 1970 until the 1980 that some of the main actor is a former member of DI/TII Kartosoewirjo era. The name Abdullah Sungkar and Abu Bakar Bashir, who came to be known widely as the amir of Jamaah Islamiyah (JI), have begun to burst at that time. The third phase, the various movements of terror and violence that occurred during and after the reformation, the late 1990 to the present. And the fourth phase, characterized by the development of radical Islamic groups, mainly from the younger groups, who actually still has a link with the previous generations of leaders. Radicalization they are more influenced by global events. One example of this organization is the ISIS (Islamic State of Iraq and Syria). Movement of religious radicalization in the course of history of its development is not actually pure movement jihad in the name of religion, but","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"10 1","pages":"77-98"},"PeriodicalIF":0.0,"publicationDate":"2015-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67937453","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}

{"title":"MODEL PEMBACAAN BARU KONSEP MAKIYYAH-MADANIYYAH","authors":"Abad Badruzaman","doi":"10.21274/EPIS.2015.10.1.53-76","DOIUrl":"https://doi.org/10.21274/EPIS.2015.10.1.53-76","url":null,"abstract":"Dakwah Nabi Saw melewati dua periode: Mekkah dan Madinah. Pada tiap periode, ayat-ayat turun memantau, memandu dan merespon apa yang terjadi di ranah realitas. Ayat yang turun pada periode Mekkah dikenal dengan ayat makiyyah, sedangkan yang turun pada periode Madinah disebut ayat madaniyyah. Ayat makiyyah memiliki karakteristik sendiri yang membedakannya dari ayat-ayat madaniyyah. Pun sebaliknya. Karakteristik ini menegaskan satu hal: al-Qur`an memperhatikan dan pada tingkatan tertentu, mengakomodir kekhasan masyarakat yang menjadi objek khithâb-nya. Kajian makiyyah-madaniyyah dari masa ke masa dapat dikatakan tidak menunjukkan adanya perubahan signifikan dalam hal pendekatan atau sekup pengembangan wawasannya. Pembahasan makiyyah-madaniyyah dalam kajian ulum al-Qur’an pada umumnya masih berkutat di tataran normatif. Padahal sejatinya konsep makiyyah-madaniyyah memberi peluang sangat lebar bagi pengembangan dan pendekatan-pendekatan lainnya seperti pendekatan sosiologis dan historis. Religious proselytizing of Prophet Saw passed two periods: Mecca and Medina. In each period, the verses down monitor, guide and respond to what is happening in the reality. The verse that fell in the period Mecca is makiyyah, while the verse feel in the period Medina is madaniyyah. The verse makiyyah has characteristics that distinguish with the verses madaniyah. This characteristic confirms one thing: al-Qur’an attention and to a certain extent, to accommodate the peculiarities of the people who became the object of his khithâb. The study of makiyyah-madaniyyah from time to time it can be said not indicate any significant changes in term of approach or development insights. In other said, discussion about makiyyah-madaniyyah in the study of ulum al-Qur’an in general are still normative level. Whereas, essentially the concept of makiyyah-madaniyyah give opportunities for development and another approaches such as sociological and historical approach.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"6 1","pages":"53-76"},"PeriodicalIF":0.0,"publicationDate":"2015-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67937444","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}

{"title":"MENYOAL FIKIH ISLAM DAN STUDI HADIS: Dari Relasi Historis-Organik ke Segregasi Epistemologis","authors":"A. N. Musadad","doi":"10.21274/EPIS.2015.10.1.29-52","DOIUrl":"https://doi.org/10.21274/EPIS.2015.10.1.29-52","url":null,"abstract":"Sebagai sebuah diskursus, studi hadis dan fikih Islam beranjak dari titik yang sama yaitu “tradisi yang hidup” yang merupakan “hibrida” antara teladan Rasulullah, praktisi sahabat, dan opini publik (al-amr al-mujtama’ ‘alayh) yang berkembang sebelum masa kodifikasi. Secara historis, sebelum masa tersebut, keduanya berkaitan secara organik. Memasuki fase autentikasi isnad di awal abad ke-2 H yang berkulminasi dengan kodifikasi hadis, mulai terjadi pergeseran yang cukup signifikan. Tulisan ini membahas persinggungan awal antara sejarah kemunculan fikih Islam dan disiplin studi hadis. Diawali dengan penjelasan elementer terkait kontak awal antara pembentukan hukum yurisprudensi Islam dengan studi terhadap tradisi Rasulullah, mendiskusikan bagaimana keduanya terjalin secara organik dan kemudian mengalami pergeseran pascaabad kodifikasi. Setelah masa tersebut, relasi organik antara budaya ijtihad (penalaran independen) dan “tradisi yang hidup” secara otomatis menjadi terpisah secara stilistika epistemologis. Hal tersebut menjadi kian jelas ketika perkembangan selanjutnya yang menjadikan studi hadis dan fikih Islam dalam nomenklatur epistemologis yang berbeda. Hal ini tentunya semakin menegaskan polarisasi antara keduanya. As a discourse, Islamic jurisprudence (al-fiqh al-Isla>my) and the study of prophetic tradition (hadis) were historically emerged from such a basic source; the “living tradition” which is the hybrid segmentation consisted of the Prophet wagons, companion practices and public opinions (al-amr al-mujtama’ ‘alayh) before the time of codification. At that time, both are organically have a strong relation. In the occasion of the authentication of isnad in the first-half of second century, in which the culmination was the codification, there was a discourse shift. The central purpose of this article is to provide an elementary exploration on the early linkage between hadis studies and Islamic jurisprudence. Start on the preliminary explanation on the contact between the origins of Islamic jurisprudence and the study of prophetic traditions, it discusses How both organically linked each other before the shifts after the time of codification, in which the organic relation between ijtihad (independent reasoning) and the so-called “living tradition” epistemologically came to the segregation. The further development that disposed fiqh and hadis in the distinct epistemological nomenclature has shown this affirmation of the polarization.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"10 1","pages":"29-52"},"PeriodicalIF":0.0,"publicationDate":"2015-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67937405","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}

{"title":"WAJAH TASAWUF DI ERA MODERN: Antara Tantangan dan Jawaban","authors":"Ahmad Sidqi","doi":"10.21274/EPIS.2015.10.1.1-28","DOIUrl":"https://doi.org/10.21274/EPIS.2015.10.1.1-28","url":null,"abstract":"Krisis spiritual yang melanda sebagian besar manusia modern menumbuhkan sebuah gejala yang saat ini tampak menjadi tren baru, bahwa manusia mulai beralih pada dimensi esoterik sebagai pilihan menghadapi kebuntuan modernisme. Wajah modernisme yang tampak anggun nan kokoh dalam filsafat rasionalismenya membawa aspek negatif yang sangat besar. Bentuk pemikiran ini telah menjerumuskan manusia dalam krisis kehidupan yang kompleks dan bersifat global. Permasalahan manusia modern ternyata tidak berhenti dalam tataran idealitas tentang konsep keseimbangan antara dimensi spiritual dan material. Karena dari permasalahan kekeringan spiritual telah memicu persoalan lain yang tidak kalah berbahaya dan terasa begitu nyata dalam kehidupan manusia sekarang, yakni krisis sosial. Berbagai permasalahan sosial yang sedang terjadi dalam dunia modern merupakan sumbangan dari kekeringan spiritual—kalau tidak dikatakan sebagai akar dari permasalahan zaman ini. Kesadaran dan keprihatinan yang mendunia ini menyebabkan ancaman pada manusia yang bersifat katastrofal, artinya ancaman tersebut terjadi dalam skala besar, terjadi secara bersamaan dan dalam lingkup luas. Maka kesimpulan yang didapat adalah bahwa manusia sekarang telah kehilangan makna perjuangan dalam rangka pemeliharaan martabat manusia. Hal ini dikarenakan kondisi yang mengancam eksistensi manusia, masalah tindakan moral di tingkat individu dan sosial, juga akibat-akibat perang adalah merupakan implikasi yang dimutlakkan oleh kebenaran teknologi dan sains modern. Spiritual crisis that hit most modern humans cultivate a phenomenon that currently appear to be a new trend, that man began to turn to the esoteric dimension as the choice facing a deadlock modernism. Modernism face that looks elegant and robust in the philosophy of rationalism bring huge negative aspects. Forms of human thought has been plunged into a crisis of life is complex and global nature. The problems of modern man did not stop at the level of the ideals of the concept of balance between the spiritual and material dimensions. Because of the problems of spiritual drought has triggered another issue that is no less dangerous and feels so real in people’s lives now, the social crisis. Social issues going on in the modern world is the contribution of spiritual drought-otherwise said to be the root of the problem today. Global awareness and concern this causes a threat to humans who are katastrofal, meaning that these threats occur on a large scale, occur simultaneously and in scope. Then the conclusion obtained is that humans now have lost the meaning of the struggle within the framework of the maintenance of human dignity. This is because the conditions that threaten human existence, the problem of moral action at individual and social levels, as well as the consequences of the war is a result of the truth that is absolutized by technology and modern Science.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"10 1","pages":"1-28"},"PeriodicalIF":0.0,"publicationDate":"2015-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67937732","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}

{"title":"ISIS: PERJUANGAN ISLAM SEMU DAN KEMUNDURAN SISTEM POLITIK: Komparasi Nilai-Nilai Keislaman ISIS dengan Sistem Politik Kekinian","authors":"Abdul Waid","doi":"10.21274/EPIS.2014.9.2.401-425","DOIUrl":"https://doi.org/10.21274/EPIS.2014.9.2.401-425","url":null,"abstract":"Islamic State of Irak and Syria (ISIS) kini menjadi teror menakutkan karena telah menanamkan pengaruhnya di berbagai negara, termasuk Indonesia. Gerakan ISIS tidak akan pernah berhenti sebelum cita-cita besarnya tercapai untuk membentuk khilafah Islamiyyah. Gerakan ISIS bukan sekadar bertumpu pada dua titik: Irak dan Suriah. Secara historis, islamic state atau pun khilafah Islamiyyah yang menjadi cita-cita besar ISIS ternyata tidak memiliki legitimasi dalam ajaran Islam maupun dalam sejarah peradaban Islam. Dari segi sistem politik, ISIS sebenarnya mengajak kita melakukan langkah mundur. Islamic State of Irak and Syria (ISIS) become horror terror influenced among countries, include Indonesia. The ISIS movement will not stop until it's goal fulfill namely, khilafah Islamiyyah. The ISIS movement is not only focused on Irak and Syria but also among Islamic countries. Historicallly, ISIS or khilafah Islamiyyah don't have legitimation in Islam and the history of Islamic civilization. And politically, ISIS don't have strong foundation.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"9 1","pages":"401-425"},"PeriodicalIF":0.0,"publicationDate":"2014-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67936596","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}

{"title":"The Power of Syukur: Tafsir Kontekstual Konsep Syukur Dalam Al-qur'an","authors":"Choirul Mahfud","doi":"10.21274/EPIS.2014.9.2.377-400","DOIUrl":"https://doi.org/10.21274/EPIS.2014.9.2.377-400","url":null,"abstract":"Dalam studi al-Qur'an, syukur merupakan lawan dari kufur. Kufur dimaknai menutup diri, sedangkan syukur diartikan membuka atau mengakui diri. Syukur termasuk bagian dari ajaran Islam tentang “terima kasih” yang penting dan sangat diperhatikan di mata Allah sekaligus juga bagi manusia. Efek positif syukur ditengarai bisa membuat orang miskin menjadi kaya dan orang sedih menjadi bahagia. Namun begitu, dalam praktiknya masih banyak orang yang belum mengamalkan ajaran syukur itu secara maksimal dalam kehidupannya. Hal itu disinyalir karena adanya pemahaman yang cenderung tekstual ketimbang kontekstual. Oleh karena itu, tulisan ini lebih memfokuskan pada pembahasan tentang apa yang dimaksud syukur dalam al-Qur'an? Bagaimana tafsir kontekstual konsep syukur dalam al-Qur'an tersebut? Dan apa saja manfaat dan kedahsyatan syukur? In study of al-Qur'an, gratefully (syukur) is the opposite of kufur. Kufur intrepeted as exclusive, whereas gratefully acknowledge themselves or inclusive. Gratefully is one of the most important subject of Islamic attitude for Allah and ummah. The positif effect of gratefully was investigated made the poor became rich person and the sad one turns into happy person. Meanwhile, there are still many people who do not want to put it into life. It because of textual understanding than contextual. Therefore, this essay, focusing on describing what is al-Qur'an says about gratefully? How the contextual interpretation concept in the al-Qur'an? What are the benefits and powerful of gratefully?","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"5 1","pages":"377-400"},"PeriodicalIF":0.0,"publicationDate":"2014-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67936402","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}

{"title":"JALAN MENUJU TUHAN DALAM PEMIKIRAN KIAI JAWA: Telaah Ajaran Gus Miek","authors":"M. Muhibuddin","doi":"10.21274/epis.2014.9.2.347-376","DOIUrl":"https://doi.org/10.21274/epis.2014.9.2.347-376","url":null,"abstract":"K.H. Hamim Jazuli—akrab dipanggil Gus Miek—adalah ulama Jawa yang cukup terkenal. Pendiri amalan zikir dan dan wirid Dzikrul Ghafilin dan Jantiko Mantab ini memiliki pemikiran yang menarik di bidang tasawuf. Menurut Gus Miek, ada jalan yang bisa mengantarkan seorang hamba menuju Allah. Jalan itu disebutnya sebagai mlaku dalan terabas (berjalan melalui jalan pintas). Jalan ini dapat ditempuh melalui ibadah secara individual atau dengan mendekati para wali (kekasih Allah). Tujuan akhir dari jalan terabas ini adalah masuk surga yang berarti mendapatkan kesuksesan akhirat. Jalan mewujudkannya adalah dengan Dzikrul Ghafilin. Maka artikel ini akan mengulas sisi spiritualiatas Gus Miek sebagai seorang salik yang selama ini dianggap unik, penuh dengan hikmah dan keteladanan. K.H. Hamim Jazuli or Gus Miek is the most popular ulama in Java. The founder of Dzikrul Ghafilin and Jantiko Mantab has interesting thought in Sufism. In Gus Miek’s opinion, there is a road path for human beings to pray to Allah in order to be near with Allah. Namely, is walking to the alternative path. It is aimed to the paradise or getting succesfullness in hereafter. The path is by Dzikrul Ghafilin. Then this article will review Gus Miek spirituality as a salik which have been considered unique, full of wisdom and exemplary.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"9 1","pages":"347-376"},"PeriodicalIF":0.0,"publicationDate":"2014-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67936341","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}

{"title":"Toleransi Beragama Dalam Praktik Sosial: Studi Kasus Hubungan Mayoritas Dan Minoritas Agama Di Kabupaten Buleleng","authors":"Cahyo Pamungkas","doi":"10.21274/EPIS.2014.9.2.285-316","DOIUrl":"https://doi.org/10.21274/EPIS.2014.9.2.285-316","url":null,"abstract":"Selama ini Indonesia dilaporkan oleh pusat penelitian keagamaan maupun organisasi perlindungan hak asasi manusia sebagai negara yang masih belum menjamin perlindungan hak-hak asasi manusia terutama dalam kebebasan beragama. Fenomena yang sering disoroti adalah masalah penutupan gereja yang dilakukan oleh komunitas Muslim Sunni. Paper ini mencoba untuk mendeskripsikan hubungan Mayoritas Hindu dan komunitas agama minoritas di Kabupaten Buleleng terkait dengan pendirian tempat ibadah. Temuan lapangan menunjukkan bahwa dalam banyak kasus, kelompok minortas Islam dan Kristen mengalami kesulitan ketika ingin mendirikan tempat ibadah meskipun persyaratan administrasi telah dipenuhi. Hal tersebut disebabkan karena Pemerintah Daerah menetapkan sejumlah kebijakan untuk melindungi identitas dan tradisi Hindu yang merupakan identitas utama orang Bali. Indonesia is frequently reported research centers of religious and International human rights organizations as a country that less in the protection of human rights, especially religious freedom. The phenomenon that is often highlighted is church closings by Sunni Moslem community in several areas such as Bogor, Bekasi and Aceh. This paper is addressed to describe the relationship of Hindu majority and minority religious communities in Buleleng associated with the establishment of places of worship. Field findings indicate that Moslems and Christians in Buleleng find difficulties when they want to establish a place of worship although several administrative requirements have been fullfilled. This is due to local government set a number of policies to protect the identity and traditions of Hinduism which the primary identity of the Balinese.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"9 1","pages":"285-316"},"PeriodicalIF":0.0,"publicationDate":"2014-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67936325","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}

{"title":"RAGAM PENGEMBANGAN PEMIKIRAN TASAWUF DI INDONESIA","authors":"Mujamil Qomar","doi":"10.21274/epis.2014.9.2.249-284","DOIUrl":"https://doi.org/10.21274/epis.2014.9.2.249-284","url":null,"abstract":"Ada kontroversi pemikiran di kalangan pengamat tentang tasawuf. Sebagian mereka mengkritik secara tajam terhadap tasawuf sebagai salah satu faktor penyebab kemunduran dunia Islam lantaran menyebabkan sikap pasrah, acuh tak acuh dan pasif terhadap kehidupan duniawi. Namun pada bagian lain, justru muncul penilaian sebaliknya. Tasawuf memiliki peran dan kontribusi yang sangat besar pada kebangunan umat Islam dan kemajuannya. Maka masalahnya terletak pada potensi tasawuf dalam kehidupan umat Islam. Masalah ini selanjutnya difokuskan pada kreativitas pemikir-pemikir Islam Indonesia dalam mengembangkan tasawuf. Lalu diajukan rumusan masalah (pertanyaan penelitian): bagaimanakah kreativitas pemikir-pemikir Islam Indonesia dalam mengembangkan ilmu tasawuf mulai 1980 hingga sekarang (2014)? Untuk menjawab pertanyaan penelitian ini, peneliti mengumpulkan data melalui metode dokumentasi (studi teks/telaah pustaka). Kemudian setelah data-data terkumpul, dianalisis melalui analisis isi (content analysis) dan analisis kritis (critical analysis). Penelitian ini menghasilkan delapan macam tawaran pengembangan tasawuf, yaitu tasawuf sosial, tasawuf positif, tasawuf perkotaan, tasawuf falsafi, tasawuf irfani, tasawuf kontekstual, tasawuf Jawa dan tasawuf Muhammadiyah. Tasawuf terakhir ini memancing perhatian sebab sebagai kalangan modernis, Muhammadiyah dahulu senantiasa menyerang tasawuf sekaligus menawarkan tajdid dan ijtihad. Melalui tasawuf Muhammadiyah ini, berarti terjadi pergeseran sikap Muhammadiyah dalam menghadapi tasawuf sehingga tampak lebih ramah. There is a controvertial thought in Sufism. Some critical thought said that Sufism can cause Islam will have’nt progress. But in other side, Sufism has great contribution to develop and strengthen Islam. So, this problem is focused a the creativeness of Moslem scholars to support the Sufism grows well. The research problem is how did the Islamic thinkers of Indonesia develop Sufism science from 1980 until now (2014). The researcher used documentation (library study) to collect the data, then analized through content analysis and critical analysis. The researcher finding are: Social Sufism, Positive Sufism, Philosophycal Sufism, Irfani Sufism, Contextual Sufism, Javanese Sufism and Muhammadiyah Sufism.","PeriodicalId":31250,"journal":{"name":"Episteme Jurnal Pengembangan Ilmu Keislaman","volume":"9 1","pages":"249-284"},"PeriodicalIF":0.0,"publicationDate":"2014-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67936285","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}