EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM
Focus The focus of this journal is to publish the results of research and thoughts on Islamic studies in the form of research articles and book reviews and thoughts. Scope since 2017 the journal focuses more on various dimensions of Islamic thoughts and cultures with the scope limited to the following topics: - Theology; - Religious Rituals; - Local Wisdom; - Sacred Texts; - Interfaith Encounter; Contemporary Issues To reach a wider audience and readership, articles in this journal are using two languages: Indonesian and English. This journal is published biannually in January and July.
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<![CDATA[PANCASILA DAN JIHAD AKADEMIK: PERAN PERGURUAN TINGGI DI YOGYAKARTA DALAM PENGUATAN IDEOLOGI PANCASILA ]]>
<![CDATA[Fathorrahman Fathorrahman]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.415
<![CDATA[This article discusses the role of higher education institutions in Yogyakarta in bolstering Pancasila’s public image through academic and non-academic approaches. Through various activities to strengthen Pancasila, three universities such as UIN Sunan Kalijaga, UGM, and UNY used academic formulas such as Focus Group Discussions which involved several groups to socialize the importance of implementing Pancasila in the life of the nation and state. In addition, there are other non-academic media such as Pancasila petitions and the use of social media as a way of improving Pancasila so that the millennial generation can recognize the ideology and historical values of Pancasila. To explain the progress of the three universities, the writer presents two questions; how is the role of science played by universities to improve Pancasila? What attempts are made by tertiary institutions to inspire academic and non-academic views? This study used a qualitative approach with the form of field research (field research) which took place in Yogyakarta. In my view, what the three universities did, became an“academic jihad” which was carried out periodically and represented the seriousness of universities in Yogyakarta to uphold the principles of Pancasila in people’s lives.]]>
<![CDATA[CIVIL SOCIETY DAN KEHARMONISAN ANTARUMAT BERAGAMA: LARANGAN MUI PERIHAL PENGUCAPAN SALAM AGAMA LAIN DALAM KAJIAN LIVING HADIS ]]>
<![CDATA[Elfada Adella Hidayat]]>;
<![CDATA[Liliek Channa AW]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.418
<![CDATA[It is no longer surprising that Indonesia is still susceptible to finding many cases involving faith. Whether it is the entry of radicalism, which results in the rise of a derogatory stereotype toward Muslims in Christian circles, or even disputes among Muslims over who is the most right in his teachings. As stated in the Indonesian Ulama Council’s East Java Province declaration, which summarizes the findings of their tausiyah on greetings using other religious greetings. This assertion has sparked debate in a number of circles. Students, in particular, who work in a group or association that promotes interreligious harmony. Numerous them expressed reservations about the MUI comment. Given that students are considered to be a part of civil society, who would remain quiet if anything disturbs and impairs the community’s human rights? As such, this study seeks to ascertain the role of students as civil society in preserving religious believers’ unity in the face of disputes about how to express greetings from other religions and their relationship to the study of living hadith. Since the researcher explores historical events and takes a qualitative approach, this study is classified as historical research. After all, the researcher obtains data from carefully chosen informants. The findings of this study indicate that students of different religions are still attempting to preserve peace in a variety of ways, one of which is by not objecting to the greeting of other religions, as Islam contains a wealth of information about the sense of tolerance, both in the Qu’ran and the Hadith.]]>
<![CDATA[KONSISTENSI TRADISI TAHLILAN DAN KENDURI DI KAMPUNG SAPEN PERSPEKTIF FENOMENOLOGI AGAMA ]]>
<![CDATA[Mohammad Dzulkifli]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.419
<![CDATA[The article examines the sacred experience of the Sapen culture in interpreting and conserving the tahlilan and kenduti traditions. In the midst of globalization and urban life, The Sapen’s people from a decade ago continue to practice tahlilan in some circumstances. The aim of this article is to clarify the factors that contribute to the continuity of the tahlilan and kenduri traditions in the Sapen community through the lens of religious phenomenology. The study employs fieldwork, participatory observation, and interviewing techniques. The findings of this study indicate that three factors contribute to the continuity of the tahlilan and kenduri traditions in Sapen. To begin, there is the influence of immigrants who used to practice tahlilan in their village. Second, cultural traits inherited from elders are passed down across generations. Third, a strong sense of brotherhood and peace among the Sapen peoples. Additionally, Tahlilan is viewed as a vehicle for citizens to interact and spread the message of Islam within the Sapen culture.]]>
<![CDATA[PLURALISME AGAMA DI DESA BALUN LAMONGAN DITINJAU DARI PRESPEKTIF HADIS ]]>
<![CDATA[Wildan Amiruddin]]>;
<![CDATA[Liliek Channa A.W]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.422
<![CDATA[Pluralism is an appreciation of one’s profound awareness of difference. This realization would lead him to the next level of stability and away from violence. Pluralism is a term that can be applied to people of this nature in Indonesia, given their racial, cultural, and religious diversity. Balun village in the Lamongan District is one of the villages in Indonesia that is conscious of religious pluralism. The village is home to a variety of religious groups. Three religions coexist peacefully in the village, namely Islam, Christianity, and Hinduism. While the word pluralism originated in the west, the Prophet exemplified the concept in many hadiths, especisally concerning religious pluralism that can still be traced (takhrīj) to the facts. Thus, this study would be important to read due to its unique approach, which is based on hadith.]]>
<![CDATA[PESIMISME IBN JAWZĪ TERHADAP POLARISASI KEAGAMAAN DALAM ISLAM ]]>
<![CDATA[Moh Fail]]>;
<![CDATA[Afif Ainun Nasir]]>;
<![CDATA[Ahmad Amirudin Aziz]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.423
<![CDATA[Conflicts in the Islamic world are primarily caused by disagreements between scholars’ views and thoughts. This divergence of opinion stems from scholars’ interpretations of the Qur’an and Hadith, which serve as a guide to life and religion for Muslims. This condition has existed since the Prophet Muhammad’s demise, specifically during the time of the Companions. Until then, it occurred on a continuous basis until now. This divergence in thought and perception eventually results in different forms of religious polarization, with the ulama separated or divided into various classes. The Muslims were then separated and divided into sects as a result of this situation. As mentioned by Ibn al-Jawzī, the disputes that erupted in the Islamic world and eventually resulted in religious polarization arose as a result of divergent interpretations of religious scriptures, which were bolstered by a sense of community or group fanaticism. Additionally, unscrupulous scholars’ variations caused the ulama to break into two classes or attitudes. Among them are the ulama who really care for Islam. The second category is different scholars, or scholars who are more concerned with their own expertise and with the interests and benefits of their own community than with the interests and benefits of the general public.]]>
<![CDATA[ABU HAMID AL-GHAZĀLĪ’S THOUGHTS ON THE DICHOTOMY OF ULAMA AND THE CLASSIFICATION OF KNOWLEDGE (STUDY OF IHYA ‘ULUM AL-DIN BOOK) ]]>
<![CDATA[Muhammad Solikhudin]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.424
<![CDATA[This paper analyzes al-Ghazālī’s thoughts, especially in the discussion of the categorization of scholars and the groupings of knowledge which he offers in the book Ihyā ‘Ulūm al-Dīn. As a scientist of Islamic Studies, alGhazālī was able to present this discussion in an interesting and profound way. He stated in his creation that scholars are divided into two. First is the counterfeit ulama called al-sū’. The second is the ulama who is true (hereafter). Likewise with science, al-Ghazālī divides knowledge globally into two things, namely knowledge that is fardu ‘ain and fardu kifayah. As an ulama who is an expert in all scientific fields who eventually pursues the field of Sufism, it can be seen how much he presents the book Ihyā ‘Ulūm al-Dīn with a distinctively Sufistic nuance. It does not seem patronizing and always interesting to read, especially for lovers of the world of Sufism. The Ihyā ‘Ulūm al-Dīn is divided into four parts. First, a quarter about Worship. Second, a quarter about habits. Third, a quarter about destruction. Fourth, a quarter about secrets/feelings. Even so, it does not rule out the possibility in this work, for insiders and outsiders to carry out further elaboration and various other intellectual activities, in order to present a more interesting work in the present and future.]]>
<![CDATA[ECOTHEOLOGY: THE BASIC VALUES OFINDONESIAN ISLAMIC STUDENT MOVEMENT (PMII) ]]>
<![CDATA[A. Zahid]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.425
<![CDATA[The thinking foundation of a movement is determined by the built ideology, one of the early foundations in a movement,the role of ideology is very important in shaping the characteristics and direction of a movement. Similar with the Indonesian Islamic Student Movement (PMII), ideologically, it is based on ahlussunnah wal jama’ah. The ideology of the PMII movement is viewed in the form of the Basic Values of Movement (NDP) which are affirmed in the concept of; monotheism, hablumminallah, hablum minannas, and hablum minal alam. The NDP is what shapes the characteristics of the student movement organization which is expected to be the answer to current problems. The NDP as a reference in the movement conforms the Islamic ummah guidelines, namely Al-quran and hadith, therefore, the essence of the guidelines is reflected in the Basic Values of Movement. The harmony of religious teachings and the ideology of the movement forms a tangent to the discussion of ecotheology. Ecotheology is present in a combination of two scientific clusters, namely ecology and theology, and is expected to provide scientific contributions in accordance with environmental theology, or the relationship between religious teachings and the environment.]]>
<![CDATA[PANCASILA DAN JIHAD AKADEMIK: PERAN PERGURUAN TINGGI DI YOGYAKARTA DALAM PENGUATAN IDEOLOGI PANCASILA ]]>
<![CDATA[Fathorrahman, Fathorrahman]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.415
<![CDATA[This article discusses the role of higher education institutions in Yogyakarta in bolstering Pancasila’s public image through academic and non-academic approaches. Through various activities to strengthen Pancasila, three universities such as UIN Sunan Kalijaga, UGM, and UNY used academic formulas such as Focus Group Discussions which involved several groups to socialize the importance of implementing Pancasila in the life of the nation and state. In addition, there are other non-academic media such as Pancasila petitions and the use of social media as a way of improving Pancasila so that the millennial generation can recognize the ideology and historical values of Pancasila. To explain the progress of the three universities, the writer presents two questions; how is the role of science played by universities to improve Pancasila? What attempts are made by tertiary institutions to inspire academic and non-academic views? This study used a qualitative approach with the form of field research (field research) which took place in Yogyakarta. In my view, what the three universities did, became an“academic jihad” which was carried out periodically and represented the seriousness of universities in Yogyakarta to uphold the principles of Pancasila in people’s lives.]]>
<![CDATA[CIVIL SOCIETY DAN KEHARMONISAN ANTARUMAT BERAGAMA: LARANGAN MUI PERIHAL PENGUCAPAN SALAM AGAMA LAIN DALAM KAJIAN LIVING HADIS ]]>
<![CDATA[Hidayat, Elfada Adella]]>;
<![CDATA[AW, Liliek Channa]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.418
<![CDATA[It is no longer surprising that Indonesia is still susceptible to finding many cases involving faith. Whether it is the entry of radicalism, which results in the rise of a derogatory stereotype toward Muslims in Christian circles, or even disputes among Muslims over who is the most right in his teachings. As stated in the Indonesian Ulama Council’s East Java Province declaration, which summarizes the findings of their tausiyah on greetings using other religious greetings. This assertion has sparked debate in a number of circles. Students, in particular, who work in a group or association that promotes interreligious harmony. Numerous them expressed reservations about the MUI comment. Given that students are considered to be a part of civil society, who would remain quiet if anything disturbs and impairs the community’s human rights? As such, this study seeks to ascertain the role of students as civil society in preserving religious believers’ unity in the face of disputes about how to express greetings from other religions and their relationship to the study of living hadith. Since the researcher explores historical events and takes a qualitative approach, this study is classified as historical research. After all, the researcher obtains data from carefully chosen informants. The findings of this study indicate that students of different religions are still attempting to preserve peace in a variety of ways, one of which is by not objecting to the greeting of other religions, as Islam contains a wealth of information about the sense of tolerance, both in the Qu’ran and the Hadith.]]>
<![CDATA[KONSISTENSI TRADISI TAHLILAN DAN KENDURI DI KAMPUNG SAPEN PERSPEKTIF FENOMENOLOGI AGAMA ]]>
<![CDATA[Dzulkifli, Mohammad]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 30 No. 1 (2021): Indonesia, Pancasila, dan Islam ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v30i1.419
<![CDATA[The article examines the sacred experience of the Sapen culture in interpreting and conserving the tahlilan and kenduti traditions. In the midst of globalization and urban life, The Sapen’s people from a decade ago continue to practice tahlilan in some circumstances. The aim of this article is to clarify the factors that contribute to the continuity of the tahlilan and kenduri traditions in the Sapen community through the lens of religious phenomenology. The study employs fieldwork, participatory observation, and interviewing techniques. The findings of this study indicate that three factors contribute to the continuity of the tahlilan and kenduri traditions in Sapen. To begin, there is the influence of immigrants who used to practice tahlilan in their village. Second, cultural traits inherited from elders are passed down across generations. Third, a strong sense of brotherhood and peace among the Sapen peoples. Additionally, Tahlilan is viewed as a vehicle for citizens to interact and spread the message of Islam within the Sapen culture.]]>
