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THE RECONSTRUCTION OF THE ROLE OF ISLAM IN INDONESIA AS A PROPETHIC RELIGION Naupal, Naupal
Al-Ulum Vol 14, No 2 (2014): December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1046.803 KB)

After the end of Soehartoâs regime, in 52Â districts produced 78 regulations (perda) influenced Â by sharia to purify Islam from secular institutions. Because of that, Islam in Indonesia now is criticized as having a tendency to be close to status quo, and resulting so many problems, such as being injustice and dehumanize. Islam as a prophetic religion, as a religion not only for faith to Allah, isÂ also a religion that liberating people from violence and injustice, as Prophet MuhammadÂ brought it. This academic writing , using the hermeneuticmethodÂ fromPaul Ricoeur, analizes the situation, by proposing three ways outthrough the theory of critical ideology,Â andÂ the deconstruction, andÂ offering to accept plurality, to overcome the problems of complicated situation. Propethic religion might be the proper solution for the problems of Islam in Indonesia than priestly/institutional religion, in order to acheive the better Indonesian society, by practising tolerance, openess in mind, egaliter and democatic.Â ----------Setelah berakhirnya Rezim Suharto 52 wilayah di Indonesia membuat 78 Perda yang menginginkan pelaksanaan Islam secara kaffah. Oleh karena itu Islam di IndonesiaÂ dikritik sebagai agama yang cenderung berada dalam status quo dan menyebabkan banyak masalah, seperti ketidakadilan dan tidak berperikemanusian. Islam sebagai sebuah agama kenabian tidak hanya berbicara tentang ketaatan kepada Allah, tetapi juga membahas tentang pembebasan manusia dari kekerasan dan ketidakadilan. Tulisan ini menggunakan metode Hermeunetik dari Paul Ricoeur Â yang menganalisis dengan mengajukan tiga teori yaitu kritik ideologi, dekonstruksi dan pluralism. Tulisan ini berusaha mengkaji peran Islam sebagai agama kenabian di Indonesia yang menci-citakan terwujudnya masyarakat Indonesia yang ideal, masyarakat toleran terbuka dan demokratis.

Refleksi Kritis atas Degradasi Autentisitas Masyarakat Media Fajar Bayu Aji; Naupal Asnawi Tohir
Jurnal Komunikasi Vol. 14 No. 2 (2020): VOLUME 14 NO 2 APRIL 2020
Publisher : Program Studi Ilmu Komunikasi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/komunikasi.vol14.iss2.art5

The aim of this research is to show that the development of social media in the midst of people's lives cannot be separated from the role of capitalism as an economic global system. Social media, which from the beginning are expected to enable people to access, create, and distribute content without space and time limit. With all the convenience that are presented, social media are actually faced with spectacle problems. Nowadays through social media, capitalism reads the desires of the market and offer it’s products that are claimed to lead one to an ideal life, even though it is only fake news. By using the the critical reflection method and knowledge by acquaintance and description method, the researchers analyze the connection between capitalism, social media, and the degradation of authenticity.

The Reconstruction of Islamic Education in Indonesia Through MaqÄá¹£id SharÄ«â€˜ah of Jaseer Auda Naupal Naupal
Al-Ulum Vol. 17 No. 2 (2017): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Islamic education in Indonesia has a long history and started around the 13th century, but it faces many challenges. The first of challenge is the existence of logocentrism and the second of the challenge is the school of centrism (mazdhab-centrism). Logocentrism and school of centrism (mazdhab-centrism) in Islamic education has caused the rise of ghulat community and radicalism in Indonesia. For this reason, Islamic education as an implementation of maqÄá¹£id sharÄ«â€˜ah should be reconstructed. Islamic education systems have to change its strategy and operational method. It has to be open and inclusive to foreign resources of school environment as stated by Auda in maqÄá¹£id sharÄ«â€˜ah. By implementing the thought of Audaâ€™s maqÄá¹£id sharÄ«â€˜ah in the Islamic education in Indonesia, it is expected that the competent, broad-minded, humanistic, tolerant, and democratic Muslim communities can be realized. Besides that, the reconstruction of Islamic education can give information to the society that Islam is not as rigid as radicalism claims, but Islam provides a lot of alternatives in solving the present problems.

The Reconstruction of The Role of Islam in Indonesia as A Propethic Religion Naupal Naupal
Al-Ulum Vol. 14 No. 2 (2014): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (488.117 KB)

After the end of Soehartoâ€™s regime, in 52 districts produced 78 regulations (perda) influenced by sharia to purify Islam from secular institutions. Because of that, Islam in Indonesia now is criticized as having a tendency to be close to status quo, and resulting so many problems, such as being injustice and dehumanize. Islam as a prophetic religion, as a religion not only for faith to Allah, is also a religion that liberating people from violence and injustice, as Prophet Muhammad brought it. This academic writing , using the hermeneuticmethod fromPaul Ricoeur, analizes the situation, by proposing three ways outthrough the theory of critical ideology, and the deconstruction, and offering to accept plurality, to overcome the problems of complicated situation. Propethic religion might be the proper solution for the problems of Islam in Indonesia than priestly/institutional religion, in order to acheive the better Indonesian society, by practising tolerance, openess in mind, egaliter and democatic.

The Challenges of Pancasila Socio-Democracy in The Era of Networked Society: Liberal Democracy and Religious Fundamentalism Toto Sugiarto; Naupal Asnawi
El Madani : Jurnal Dakwah dan Komunikasi Islam Vol. 4 No. 01 (2023): El Madani: Jurnal Dakwah dan Komunikasi Islam
Publisher : Dakwah Institut PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53678/elmadani.v4i01.1179

Socio-democracy, along with this writing style, is in the heart of the nation of Indonesia which is the key essence of Pancasila. The fundamental philosophical values of Indonesia’s socio-democracy is a typical democracy of the Indonesian nation. This socio-democracy is part of the Pancasila ideology. The socio-democracy, in Pancasila, was introduced by Sukarno, the first president of Indonesia to face and respond to two major challenges, market fundamentalism, and religious fundamentalism. Market fundamentalism values increased individual satisfaction at the expense of society and public service, and put monetary reward as the only measurement. The socio-democracy wants to go against this while paving the way for shared values and shared prosperity. Religious fundamentalism refers to a closed and exclusive religious interpretation and practice of faith which alienates common and shared life and wants to force all people to be under this practice. The socio-democracy wants to build a platform for all to be happy and shares public life, and this avoids the trap of religious fundamentalism. In looking into the concept and practice of socio-democracy, this study uses qualitative methods and literature. Various reading materials related to this topic were reviewed and then became material for research analysis. Sukarno's thoughts on socio-democracy and Manuel Castells on network society are two examples of thoughts. Those provide the key frame of this paper. The purpose of this article is to describe the two big challenges faced by this nation, i.e., liberal democracy and religious fundamentalism. This article assesses or even anticipates whether those two big challenges tear the nation apart going into the next decades.

The Challenges of Pancasila Socio-Democracy in The Era of Networked Society: Liberal Democracy and Religious Fundamentalism Toto Sugiarto; Naupal Asnawi
El Madani : Jurnal Dakwah dan Komunikasi Islam Vol. 4 No. 01 (2023): El Madani: Jurnal Dakwah dan Komunikasi Islam
Publisher : Dakwah Institut PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53678/elmadani.v4i01.1193

Socio-democracy, along with this writing style, is in the heart of the nation of Indonesia which is the key essence of Pancasila. The fundamental philosophical values of Indonesia’s socio-democracy is a typical democracy of the Indonesian nation. This socio-democracy is part of the Pancasila ideology. The socio-democracy, in Pancasila, was introduced by Sukarno, the first president of Indonesia to face and respond to two major challenges, market fundamentalism, and religious fundamentalism. Market fundamentalism values increased individual satisfaction at the expense of society and public service, and put monetary reward as the only measurement. The socio-democracy wants to go against this while paving the way for shared values and shared prosperity. Religious fundamentalism refers to a closed and exclusive religious interpretation and practice of faith which alienates common and shared life and wants to force all people to be under this practice. The socio-democracy wants to build a platform for all to be happy and shares public life, and this avoids the trap of religious fundamentalism. In looking into the concept and practice of socio-democracy, this study uses qualitative methods and literature. Various reading materials related to this topic were reviewed and then became material for research analysis. Sukarno's thoughts on socio-democracy and Manuel Castells on network society are two examples of thoughts. Those provide the key frame of this paper. The purpose of this article is to describe the two big challenges faced by this nation, i.e., liberal democracy and religious fundamentalism. This article assesses or even anticipates whether those two big challenges tear the nation apart going into the next decades.

Waḥdat al-Wujūd dan Deus sive Natura: Implikasi Filosofis bagi Kesadaran Lingkungan Rohmadin, Muhammad; Naupal, Naupal
Refleksi Vol 23, No 1 (2024): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v23i1.40221

Awareness of climate change, pollution, and environmental degradation has increased in recent decades, triggering global movements to protect ecosystems and ensure the sustainability of natural resources. This article examines the philosophical views of Ibn Arabī and Spinoza on the relationship between God and the universe and their implications for environmental awareness. In Ibn ‘Arabī point of view nature as a manifestation of God, thus preserving nature is an act of worship and respect towards God. In Baruch Spinoza point of view nature is an expression of the eternal God, providing a strong ethical foundation for environmental preservation. In Indonesia, an integrating traditional cultural and spiritual values with modern approaches can create holistic strategies for protecting the environment and supporting sustainable development. This article aims to enhance environmental awareness by combining scientific, moral, and spiritual perspectives, and inspiring sustainable actions in safeguarding nature as part of humanity’s moral and spiritual responsibility.

Evil Spirit dalam Metode Keraguan Rene Descartes: Evil Spirit in Rene Descartes' Method of Doubt Yudan, Fhikri Fhutera; Naupal, Naupal
Jurnal Filsafat Indonesia Vol. 8 No. 1 (2025)
Publisher : Undiksha

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23887/jfi.v8i1.75961

The advancement of digital technology and artificial intelligence (AI) has opened significant opportunities for accessing information but also poses serious threats in the form of misinformation and disinformation, raising the question: how can truth be ensured amidst the overwhelming flood of information humans face daily? In this context, Rene Descartes' method of doubt, with his concept of the evil spirit, offers a relevant reflective approach. This study employs a descriptive qualitative method using literature review techniques and critical reflection on primary and secondary sources. The concept of the evil spirit is a hypothetical scenario depicting an intelligent and malevolent entity capable of deceiving human senses and beliefs. This concept serves as a psychological and epistemological foundation in Descartes' method of doubt, enabling radical skepticism of sensory experiences. The study finds that Descartes' method of doubt not only supports the pursuit of philosophical truth but is also relevant as a critical tool for filtering information and addressing epistemological challenges in the digital era.

Mengasihi Musuh Berdasar Analisis Pemikiran Filsafat Tentang Intersubjektivitas: Loving Enemies Based on Philosophical Thought Analysis on Intersubjectivity Apriano, Alvian; Naupal, Naupal; Hadinata, Fristian
Jurnal Filsafat Indonesia Vol. 8 No. 2 (2025)
Publisher : Undiksha

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23887/jfi.v8i2.87032

Loving one's enemy is a "philosophical instruction" that is difficult to practice in daily life. The level of difficulty varies depending on the scars left by the relationships that give rise to enmity. Intuitively, this practice appears highly contradictory, but philosophically, its seeds require special attention, as philosophy recognizes the principle of doing good and beneficial acts for others, even when there is no reciprocal exchange for what has been given. The question that arises is, "Which philosophical thought can initiate a discourse on loving one's enemy, and from it, what daily steps can be derived as a concrete practice of loving one’s enemy?" Gabriel Marcel's thoughts on intersubjectivity can begin a practical discourse on loving one’s enemy because the subject, that is, the individual, inherently needs to relate to the world. Naturally, the relationship sought is a constructive one, as reflected in his philosophical idea of esse est co-esse or being is being-with, which he introduces as existence together in the world. This paper aims to provide a philosophical assessment of the difficulty of loving one’s enemy based on Gabriel Marcel's philosophical thoughts on intersubjectivity, so that a philosophical practice in daily life can be realized to end enmity and build more productive relationships.

KLAIM KEBENARAN TEOLOGI DAN TUNTUTAN ZAMAN: Refleksi Kritis atas Etika Beragama Naupal, Naupal
KALAM Vol 8 No 2 (2014)
Publisher : Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/klm.v8i2.303

Artikel ini mendiskusikan klaim kebenaran teologi dan pengaruhnya sejak era pra-modern hingga post-modern. Klaim kebenaran teologi era pra modern, yang dipusatkan pada lembaga keagamaan dengan dimensi spiritualitas rendah yang menyebabkan terjadinya dehumanisasi, akibat dari kekuatan materialisme dalam sains dan kekosongan nilai moral. Bahaya terbesar dari kekosongan nilai moral adalah kemunculan persaingan abadi sebagai etika satu-satunya dalam hubungan antar manusia. Berangkat dari pengalaman masa lalu, saat ini teologi tidak dapat dipisahkan dari dimensi spiritual yang mendorong nilai-nilai toleransi dengan landasan kedudukan semua yang ada adalah manifestasi kasih sayang, kekuatan dan perasaan yang dimiliki Tuhan.

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