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All Journal Jurnal Bestari Progresiva : Jurnal Pemikiran dan Pendidikan Islam Al-Jami'ah: Journal of Islamic Studies Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Jurnal Pendidikan Agama Islam Religi: Jurnal Studi Agama-agama Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Jurnal Orientasi Baru Maarif ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam
M. Amin Abdullah
Gajah Mada University (UGM) Yogyakarta
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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Religion, Science, and Culture: An Integrated, Interconnected Paradigm of Science Abdullah, M. Amin
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.175-203

Abstract

Discussing the paradigm of dialogue and integration in the Islamic science of religion is important since the practice of religious education still applies the paradigm of conflict and independence. These paradigms have a great influence on the formation of socio-religious and cultural ways of thinking. The relationship between Islamic religiousc and natural, social, as well as cultural sciences, needs patterns of integrated, interconnected relations and dialogues. Islamic Studies requires a multidisciplinary approach, that is, interdisciplinarity and transdisciplinarity. Scientific linearity, in which science is narrowly defined and mono-disciplinary, will lead to an understanding of religion and religious interpretations that has no contact with and relevance to the context in which it is studied. New types of religious thought that encourage independent discussion and dialogue on the subjective, objective and intersubjective aspects of science and religion will create the emergence of a new type of religiosity in the multicultural era. All of this requires more effort to undertake a serious reconstruction of scientific methodologies and the methodologies of scientific studies of religion.[Penerapan paradigma dialog dan integrasi dalam ilmu-ilmu keislaman masih penting untuk didiskusikan mengingat praktik pendidikan agama masih menerapkan paradigm konflik dan independen. Paradigma-paradigma ini memiliki pengaruh yang besar dalam pembentukan cara pandang keagamaan, baik sosial maupun kultural. Hubungan antara ilmu-ilmu keislaman di satu sisi dengan ilmu-ilmu alam, sosial, dan budaya di sisi lain, memerlukan pola hubungan dan dialog yang terintegrasi-interkoneksi. Studi Islam mensyaratkan pendekatan multi disiplin, baik interdisipliner maupun transdisipliner. Linearitas keilmuan yang membatasi bidang ilmu secara sempit dan mono-disiplin akan menggiring pemahaman agama dan tafsir keagamaan yang tidak terkait dan tidak relevan dengan konteks pengkajian. Model baru pemikiran keagamaan yang mendorong dialog dan diskusi yang independen mengenai aspek-aspek subjektif, objektif, dan intersubjektif ilmu dan agama akan menciptakan munculnya model baru keberagamaan di era multicultural. Semua ini memerlukan lebih banyak upaya serius dalam merekonstruksi metodologi keilmuan dan metode-metode studi agama.]
Kebebasan Beragama atau Dialog Antaragama. 50 Tahun Hak Asasi Manusia Abdullah, M. Amin
Jurnal Orientasi Baru VOLUME 11, TAHUN 1998
Publisher : Jurnal Orientasi Baru

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (551.052 KB)

Abstract

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Religion, Science, and Culture: An Integrated, Interconnected Paradigm of Science Abdullah, M. Amin
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.175-203

Abstract

Discussing the paradigm of dialogue and integration in the Islamic science of religion is important since the practice of religious education still applies the paradigm of conflict and independence. These paradigms have a great influence on the formation of socio-religious and cultural ways of thinking. The relationship between Islamic religiousc and natural, social, as well as cultural sciences, needs patterns of integrated, interconnected relations and dialogues. Islamic Studies requires a multidisciplinary approach, that is, interdisciplinarity and transdisciplinarity. Scientific linearity, in which science is narrowly defined and mono-disciplinary, will lead to an understanding of religion and religious interpretations that has no contact with and relevance to the context in which it is studied. New types of religious thought that encourage independent discussion and dialogue on the subjective, objective and intersubjective aspects of science and religion will create the emergence of a new type of religiosity in the multicultural era. All of this requires more effort to undertake a serious reconstruction of scientific methodologies and the methodologies of scientific studies of religion.[Penerapan paradigma dialog dan integrasi dalam ilmu-ilmu keislaman masih penting untuk didiskusikan mengingat praktik pendidikan agama masih menerapkan paradigm konflik dan independen. Paradigma-paradigma ini memiliki pengaruh yang besar dalam pembentukan cara pandang keagamaan, baik sosial maupun kultural. Hubungan antara ilmu-ilmu keislaman di satu sisi dengan ilmu-ilmu alam, sosial, dan budaya di sisi lain, memerlukan pola hubungan dan dialog yang terintegrasi-interkoneksi. Studi Islam mensyaratkan pendekatan multi disiplin, baik interdisipliner maupun transdisipliner. Linearitas keilmuan yang membatasi bidang ilmu secara sempit dan mono-disiplin akan menggiring pemahaman agama dan tafsir keagamaan yang tidak terkait dan tidak relevan dengan konteks pengkajian. Model baru pemikiran keagamaan yang mendorong dialog dan diskusi yang independen mengenai aspek-aspek subjektif, objektif, dan intersubjektif ilmu dan agama akan menciptakan munculnya model baru keberagamaan di era multicultural. Semua ini memerlukan lebih banyak upaya serius dalam merekonstruksi metodologi keilmuan dan metode-metode studi agama.]
METODE FILSAFAT DALAM TINJAUAN ILMU AGAMA Abdullah, M. Amin
Jurnal Bestari No 8 (1991)
Publisher : Jurnal Bestari

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4704.422 KB)

Abstract

Vienna Circle may be considered as a embrio of logical positivism. In general, positivism itself could notbe separated from the noted French philoshoper; August Comte. He was the leading scholar who taught positive stage of though as the highest conclusion of man adventure. In the modern world, however, positive thinking is not enough to solve men?s problems. The inner aspects of life usually does not need positive thinking solely. In many cases, they need to be resolved by religion.
METODOLOGI PENELITIAN UNTUK PENGEMBANGAN STUDI ISLAM: PERSPEKTIF DELAPAN POIN SUDUT TELAAH Abdullah, M. Amin
Religi: Jurnal Studi Agama-agama Vol 4, No 1 (2005)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.2005.%x

Abstract

Kajian keislaman dalam beberapa dekade terahir mulai memanfaatkan kerangka teoritis yang diadopsi dari kajian ilmu ilmu sosial dan budaya serta ilmu-ilmu humaniora. Meskipun demikian, aplikasi teoritis terkadang terhambat pada metodologi dan prosedur kajian yang sedikit berbeda dengan ilmu-ilmu tersebut. Oleh karena itu, artikel ini mengelaborasi lebih jauh beberapa metodologi dan prosedur kajian keislaman yang dipadukan dengan ilmu sosial dan budaya. Dengan modifikasi teoritis penulis mengintroduksi delapan sudut telaah dalam melakukan kajian keislaman. Hal ini dilakukan semata-mata untuk menghasilkan kajian yang holistik dan komprehensif dengan kerangka teoritis yang terstruktur.Kata Kunci: Metodologi Penelitian, Studi Islam
LOKALITAS, ISLAMISITAS DAN GLOBALITAS:TAFSIR FALSAFI DALAM PENGEMBANGAN PEMIKIRAN PERADABAN ISLAM Abdullah, M. Amin
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 2 (2012): December
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

This paper attempts to consider how the history of world religions, including the history of Islamic civilization, always have, through and documenting the cultural encounter, i.e. the relationship between center and periphery and the experience of the encounter in the frontier. Two-ways relationship shaping a dyadic pattern, that is the encounter of Muslim with the local culture in which the regional and national states dimensions is being ignored, or vice versa, and also an encounter of Muslim with the nation states which forgetting the aspirations and local culture, yet to meet and to relate the two with international issues, either an encounter of religion and international community as well, is almost impossible to bring about the new problems within the dynamics of the global era today. Thus, the role of philosophical interpretation and contemporary Islamic philosophy is to provide a discern socio-cultural analysis in its interplay more complete and accurate between regional, national and mondial.
Mendialogkan Nalar Agama dan Sains Modern di Tengah Pandemi Covid-19 Abdullah, M. Amin
MAARIF Vol 15 No 1 (2020): Agama, Sains, dan Covid-19: Mendialogkan Nalar Agama dan Sains Modern
Publisher : MAARIF Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47651/mrf.v15i1.75

Abstract

Hubungan agama dan ilmu menurut Ian G. Barbour dapat diklasifikasi menjadi empat corak, yaitu, Konflik, Independen, Dialog dan Integrasi. Apa implikasi dan konsekwensi dari paradigma Dialog dan Integrasi jika diterapkan dalam keilmuan agama, khususnya agama Islam, melalui perspektif pemikir Muslim kontemporer. Hal ini penting karena praktik pendidikan dan dakwah agama pada umumnya masih menggunakan paradigma Konflik dan Independensi. Baik yang menggunakan paradigma Konflik dan atau Independen maupun paradigma Dialog dan Integrasi akan besar berpengaruh pada pembentukan budaya berpikir sosial-keagamaan baik di ruang privat maupun publik. Argumen yang hendak diajukan adalah bahwasanya hubungan antara agama, dalam hal ini ‘Ulumu al-din (ilmu-ilmu agama Islam) dan ilmu, baik ilmu kealaman, sosial maupun budaya meniscayakan corak hubungan yang bersifat dialogis, integratif-interkonektif. Hubungan antara disiplin ilmu keagamaan dan disiplin ilmu alam, sosial dan budaya di era modern dan post-modern adalah bersifat semipermeable, intersubjective testability dan creative imagination. Studi Keislaman (Dirasat Islamiyyah) kontemporer memerlukan pendekatan multidisiplin, interdisiplin dan transdisiplin. Linearitas ilmu dan pendekatan monodisiplin dalam rumpun ilmu-ilmu agama akan mengakibatkan pemahaman dan penafsiran agama kehilangan kontak dengan realitas dan relevansi dengan kehidupan sekitar. Budaya berpikir baru yang secara mandiri mampu mendialogkan sisi subjective, objective dan intersubjective dari ilmu dan agama menjadi niscaya dalam kehidupan multireligi-multikultural dan terlebih di era multikrisis yang melibatkan sains, kesehatan, sosial, budaya, agama, politik, ekonomi, keuangan sekaligus akibat penyebaran pandemi Covid-19 di dunia sekarang ini. Kesemuanya ini akan mengantarkan perlunya upaya yang lebih sungguh-sungguh dan ketekunan untuk melakukan rekonstruksi metodologi studi keilmuan dan metodologi studi keagamaan di tanah air sejak dari hulu, yakni filsafat ilmu dan filsafat ilmu-ilmu keislaman sampai ke hilir, yaitu proses dan implementasinya dalam praksis pendidikan dan dakwah keagamaan.
Mashrū’ Taf’īl al-Khiṭāb al-Salafī Fī al-Majāl al-Balāghī: Min Naqd al-Adlajah Ilā al-Naqd al-Mu`adlaj: [The Project of Salafi Discourse Activism in Rhetorical Context: From Critics of Ideologization into Ideological Criticism] Muhdhor, Ahmad; Masrukhin, Mohammad Yunus; Abdullah, M. Amin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 2 (2022)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v23i2.3659

Abstract

The rhetorical project of Muhammad al-Ṣāmil, which called Balāghat Ahl al-Sunnah comes in the field of purifying Islamic knowledge from extraneous impurities and deviations. We discuss the foundations of this project and its cognitive practices as a discourse that can be analyzed according to approaches to discourse analysis, especially Foucault and Fairclough approaches, to arrive at a critical evaluation of the issue and its consequences. In the end, we reached the following results: First, the project is merely a transfer of “subjectivity” from the subjectivity of the theologians (mutakallimīn) to the subjectivity of those who reject the theological thought (‘ilm al-kalām); Secondly, the project is, in fact, a rhetorical practice through which authoritarian practices are carried out to exclude others and deconstruct their authority. Third, the support of the official educational institution for the project suggests ideological support as a policy by the state institution that funds it, and this means directing the knowledge path in a politically and ideologically biased direction. In sum, it is said that the project started with an ideology critique and ended with ideologized critique.
The Manhaj of Muhammadiyah Progressive Islam: Theological, Philosophical, and Ethical Perspectives Abdullah, M. Amin
Progresiva : Jurnal Pemikiran dan Pendidikan Islam Vol. 13 No. 02 (2024): January-June
Publisher : Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/progresiva.v13i02.33887

Abstract

This article examines the Progressive Islamic Manhaj initiated by Muhammadiyah as Indonesia's largest modern Islamic organization. The method or manhaj was formulated by Muhammadiyah as a serious effort to transform Islamic movements and thoughts that are modern and responsive to the development of the times. In its review, this study complements its discussion with theological, philosophical, and ethical perspectives in viewing and providing answers to various contemporary social, political, and religious problems that are increasingly complicated. Moreover, the urgency of the Muhammadiyah Progressive Islamic Manhaj is needed to respond to the invitation to religion in a strict, rigid, narrow, and closed manner carried out by certain groups in the name of religion, both orally, in writing, and creative approaches on social media. This research article uses a descriptive analysis method for various socio-theological problems faced by the Muslim community in Indonesia. Then, this article would like to explain a vital approach initiated by Muhammadiyah, namely the Progressive Islamic Manhaj, by updating the interpretation of the five main principles of maqāṣid sharī‘ah as a solution to contribute to the solution of various socio-religious problems. In the end, this study concludes that it is essential for Muhammadiyah to reform the basic epistemology of Islamic legal thought, especially those related to social life at large, especially with the spread of procedural reasoning religious perspectives or al-‘aql al-ijrā’ī in Fiqh and Kalām and legal-formal religious fatwa reasoning or al-‘aql al-iftā’ī, which seems to close the meetings of the universal values of humanity listed in the Qur'an.
Islamic Religious Education Based on Religious Intersubjectivity: Philosophical Perspectives and Phenomenology of Religion Abdullah, M. Amin
Jurnal Pendidikan Agama Islam Vol. 19 No. 1 (2022): Jurnal Pendidikan Agama Islam
Publisher : Yogyakarta: Jurusan Pendidikan Agama Islam Fakultas Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jpai.2022.191-11

Abstract

Purpose – This article discusses the idea of Islamic Religious Education based on religious intersubjectivity. Design/methods/approach – This paper presents the idea of Islamic Religious Education based on religious intersubjectivity with a philosophical perspective or approach and religious phenomenology. The philosophical approach is to delineate and discuss three varieties of new paradigm for religion, namely subjective, objective, and intersubjective belief. Meanwhile, the religious phenomenology approach is used to develop an "intersubjective" religious area. Intersubjective diversity is an area of human religiosity that marries and engages in intense and sincere deep dialogue between the links of subjective and objective self-awareness of human which are in opposition to each other. Findings – The formulation of this IRE model – based on the intersubjectivity of religion – must consider the following points: 1) Intelligent sorting of common patterns and unique patterns in history of religions and religious thoughts; (2) Epoche, which refers to the ability of a person or group to sincerely and purely set-aside the statements that are undermining, devaluing, demeaning, infidelizing, apostatizing, or hurtful to other groups in any form; (3) Eidetic vision, which is the search for the basic construction, core, substance or the deepest essence of human religiosity; (4) the historicity of religion; (5) Verstehen, which constitutes an effort to understand the essence of other religions earnestly and genuinely; (6) Compassion and harmony; (7) Inclusive-partnership and dialogical approach; and (8) Enlightening new religious thoughts, mentalities, and attitudes (al-aql al-Jadid al-istitla'). Originality/value – Seeing the important meaning of religious intersubjectivity, this religious model is very appropriate if applied in Islamic Religious Education (PAI) learning.
Co-Authors Ellya Rakhmawati Mohammad Yunus Muhdhor, Ahmad Suyati., Tri