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.
Articles
239 Documents
<![CDATA[AL-FARABI ON THE STATE AND POLITICS ]]>
<![CDATA[Prasetyo, Adi]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.402
<![CDATA[The concept of Al-Farabi’s thought about Syahsiyah Al-Madaniyyah and Ara’al-Madinah Al-Fadhilah is included in political thought. In this writing, the writer presents Al-Farabi’s works related to his political thinking from a combination of Platonic, Aristotelian, and Islamic concepts. In his political theory, Al-Farabi stressed that happiness for citizens must be emphasized, and that is the primary goal of the state. According to Al-Farabi, governance in a country is like a complementary body element to one another to create a common goal in the state. This means that just as one member of the community suffers, the suffering is also felt by other members of the community itself. The ideal (ethical) leadership, according to Al-Farabi, is to emphasize the role, the right function aims to form a state leader following the ideal image of humanity. The ideal state for Al-Farabi is the existence of a goal that is prosperous for its citizens, and the foremost leader in the state is a philosopher who possesses p]]>
<![CDATA[IBN RUSYD ON GOD AND CREATIONISM ]]>
<![CDATA[Sovia, Sheyla Nichlatus]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.403
<![CDATA[Various opinions or atheist ideals are displayed, which assume that the world already exists by itself. As the world is a tirelessly moving machine that has no beginning and no end. That is what has given an assumption that the universe does not have a creator or maintainer so that the term God does not apply in his thoughts and beliefs. This research is library research (Library Research), so that the type of qualitative research. The data source was obtained from Ibn Rusyd’s primary data source, Al-Kasyf’ Manāhij al-Adillat fi ʻAqaid al Millat Tahafut at Tahafut and fash al Maqal, the data collection methods used in this study were the deductive, comparative and hermeneutic methods. This research concludes, Ibnu Rusyd proved the existence of God by proposing no propositions, namely the Dalil al Inayah (providence of God), Dalil al-Ikhtira (the proposition of creation), and Dalil al Harakah (the proposition of motion). We witness that everything that has no sense, like for example, natural body, towards the end. The analysis obtained in proving the existence of God by Ibnu Rusyd is acknowledging the existence of God. Their intellect and revelation become the source of knowledge and tools to achieve truth, especially in proving the existence of God. Then his philosophical thought patterns indirectly influenced more by the philosophy of Aristotle. He succeeded in reconciling the world of philosophy with the world of Theology and through his cosmological arguments, has proven the existence of God.]]>
<![CDATA[PEMBERLAKUAN SYARI’AH DALAM NEGARA BERAGAMA ]]>
<![CDATA[Hukom, David Arthur]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.404
<![CDATA[Indonesia is a great country that is rich in natural resources, culture, tradition and religion. Religious diversity is a prosperity that is owned by Indonesia. Religious diversity that fails to be managed properly can cause problems and even damage the unity of the nation. It has to be well facilitated, and dialogue is one of the methods that can be used. The dialogue becomes a presentation of the diverse religions that brings peace in togetherness as one nation, peace that comes from a clear understanding and not a bias prejudice. It also will discuss many issues including the concept and principle of the Nation. The discussion about religion state is interesting especially the implementation of Shariah though it has not become a comprehensive law in all regions in this country, but in certain areas clearly brings its own color in our society. Shariah is not only talking about the interests of today, but also the spirit that has been maintained since the past. The spirit is not only talking about political memories from the past, but also the values of its believers. In fact, the implementation of Syariah does not run easly and sometimes it has to face more challenges and barriers but the spirit to make Syariah as a comprehensive law is need to be maintained. For one believes that human civilization can return to be a better life, back to early Islam which appeared and developed on earth. Aceh province is one of an example of Syariah implementation as a comprehensive law in society, eventhough it is not yet perfect, the Acehnese keep trying to make it as a guidance of shared life. This paper aims to point out Shariah as a great value to maintain a peace of life because there is an effort in dialouge between something ideal and real. Reality which does not support ideality does not become a barrier.]]>
<![CDATA[ETIKA ISLAM DALAM PERSPEKTIF IMAM AL-GHAZĀLĪ ]]>
<![CDATA[Masruroh, nadzirotul]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.406
<![CDATA[Ethics is one part that can’t be given a distance from the discipline of philosophy. This happened because Greek philosophy also contributed to the birth of Islamic philosophy. In addition, ethics is also a very vital and substantial part of the discipline. Al-Ghazālī himself is a scholar, a philosopher, and a Sufi who is very intelligent and productive. In this case, the concept of Islamic ethics according to al-Ghazālī towards the opinions of philosophers who lead to disbelief, there are three problems, first, the natural faith. Second, God does not know things that are particular (juziyat), but only knows things that are universal (kulliyāt). Third, physical awakening. However, the ethical concept disputed by al-Ghazālī received a rebuttal from one of the Islamic leaders who were no less great, namely Ibn Rushd.]]>
<![CDATA[TIPOLOGI PEMIKIRAN DAN MODEL TASAWUF SYAIKH MUTAMAKKIN KAJEN (KAJIAN SEMIOTIK DALAM BUKU PAKEM KAJEN) ]]>
<![CDATA[Rosyid, Abdul]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.408
<![CDATA[Syaikh Mutamakkin is one of the Javanese scholars that uses a local culture method as a media to spread Islam in Indonesia. It’s a method used Syaikh Mutamakkin written in the book of Pakem Kajen, a writing Pegon Javanese language that is a controversy for Javanese Islamic Scholars, in the end, must be tried in the Surakarta Keraton. The method used by Syaikh Mutamakkin is very interesting to research because he teaches Islam to society by Javanese anthropology that it’s a Sufism concept used Javanese traditional clothes analogy. The writer uses a semiotic approach because the analogy of Syaikh Mutamakkin is symbols of traditional clothes.]]>
<![CDATA[MITOS BOCAH SUKERTA DALAM MASYARAKAT JAWA (TELAAH TERHADAP SERAT MANIKMAYA) ]]>
<![CDATA[Safii, Muhammad]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 28 No. 2 (2019): Islam, Teosofi, dan Ke-Indonesia-an ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v28i2.410
<![CDATA[Serat Manikmaya is a manuscript of the collection Yogyakarta Sanabudaya Museum and is the work of the famous poet Kraton Kesunanan Surakarta Adiningrat, namely Raden Bagus Burhan or Raden Ngabehi Ranggawarsita III. In his work there are uniqueness to study, including: 1. Myth of children or bocah sukerta, 2. Birth of Batara Kala. The purpose of this study are: 1. to study the meanings contained in in the Serat Manikmaya cript or manuscript collection number PB.. A 374, 2. Ranggawarsita’s motivationwrites Serat Manikmaya. The methodology used to method found in the science of philology, namely: 1. Inventory the manuscript, 2. Describing script. Inside the script of Serat Manikmaya has pasemon or symbol and meaning, the writer uses Roland Barter’s semiotic theory. The results of this study include: 1. Stories of sukertachildren who fall prey to Batara Kala, 2. How to ruwat children who are sukerta 3. Intellectual contributions to Hinduism and Islam, 4. History of Kraton Kasunanan Surakarta Adiningrat especially in pattern fields religious, 5. Ranggawarsita’s biography 6. Description of Serat Manikmaya script.]]>
<![CDATA[ETIKA AGAMA NUSANTARA: STUDI KRITIS TERHADAP POLA INTERAKSI MASYARAKAT DESA KEBANGSAAN SITUBONDO ]]>
<![CDATA[Nur, Achmad]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 29 No. 1 (2020): Agama dan Budaya Nusantara ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v29i1.412
<![CDATA[This paper is the result of scientific research on the socio-religious phenomena of the national village community in the district of Situbondo Wonorejo. The village is interesting to study because it represents a harmonious life between the existing religions. The research attempts to answer the question on how the pattern of interaction between the people of Wonorejo communicates religious and national messages in the public space. To answer this question, Habermas’ theory of communicative action is used examine how religion plays a role in the public space. The research found that first, the life patterns of the people of Wonorejo are based on three strengths, namely dogma or teachings from each religion, the power of sacredness believed by each religion, and the power of religious spirituality as a manifestation of dogma and the sacredness. All the three strengths were born from a dialogue between the beliefs of the local communities and their predecessors and the religious values that they are embracing]]>
<![CDATA[HARMONI SOSIAL BERBASIS BUDAYA GUGUR GUNUNG ]]>
<![CDATA[Setiyawan, Imas]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 29 No. 1 (2020): Agama dan Budaya Nusantara ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v29i1.414
<![CDATA[Culture is one form of community group behaviors in a region. The Javanese society is rich with traditions that have been passed down for generations since the days of the ancients. Gugur Gunung is one of the traditions carried out in Jembul community for generations. It is interesting to find out more in detail the tradition of this tradition, which also plays a role in strengthening relations between individuals in the village. This study uses a qualitative approach, through interview techniques, observation and documentation in conducting the data to find answers to the research problem. The results of research found several facts: first, Gunung Gugur became the field of social harmony in the village of Jembul; this tradition brings the social life in the community to be more harmonious. Second, the community considers the need for cooperation in social life to solve social problems, including issues of welfare that have not been evenly distributed, for which Gugur Gunung provides a solution; and the third is that this tradition involves all elements of the village community in Jembul that have been carried down from generation to generation.]]>
<![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[DIALOG LINTAS AGAMA DAN UPAYA MENANGKAL POTENSI RADIKALISME DI KALANGAN PEMUDA ]]>
<![CDATA[Ichwayudi, Budi]]>
<![CDATA[ Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 29 No. 1 (2020): Agama dan Budaya Nusantara ]]>
Publisher : <![CDATA[Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v29i1.416
<![CDATA[Radicalism is a religious understanding that has the potential to be present in every religion. Radical understanding is one of the ideas whose existence has received resistance from the community, even the state. In the context of Indonesia, radicalism is a challenge for the State to continue to be opposed, this is inseparable from the many theoretical cases masterminded by radical groups. Until now, the spread of radical understanding did not only reach adulthood, but had already begun to infect young people, even children. The younger generation as the nation’s next generation is very vulnerable to the spread of radical understanding, especially if the understanding is not accompanied by religious elites who have competence. This study uses a qualitative approach with interviews, observation and documentation as a technique to extract data. The results of the study stated that interfaith dialogue among youth in East Java as initiated by the Forum for Religious Harmony in East Java province is one of the strategic efforts to counteract the exposure of radical understanding among interfaith youth, by conducting dialogue the understanding of youth will be more open, nature exclusion in religion will collapse by understanding the existence of other religions as partners in social life, especially the fact that Indonesia is a plural nation is absolute, which we must maintain and respect each other in differences.]]>
