Empirisma; Jurnal Pemikiran dan Kebudayaan Islam
EMPIRISMA (P-ISSN: 1829-9563, E-ISSN: 2503-1694) is a peer-reviewed journal affiliated with the Department of Religious Studies, Faculty of Ushuluddin and Social Sciences, State College for Islamic Studies (STAIN) Kediri. It mainly focuses on religious studies under three main categories: religion and theology, religion and contemporary issues, and religion and sacred texts. To reach wider audience and readership, articles in this journal are using two main languages: Indonesian and English. All the submitted articles are blindly peer-reviewed and carefully edited according to academic standards. This journal is published biannually in January and July.
Articles
315 Documents
<![CDATA[WACANA MUSLIM MODERAT DI MEDIA SOSIAL: PELUANG DAN TANTANGAN ]]>
<![CDATA[Imamah, Fardan Mahmudatul]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 27, No 1 (2018) ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v27i1.741
<![CDATA[Wacana muslim moderat merupakan upaya untuk mendialogkan antara Islam dan ke-Indonesiaan. Wacana ini diejawantahkan melalui dua gerakan yang mewakili dua organisasi besar Islam, yakni Islam Nusantara (NU) dan Islam Berkemajuan (Muhammadiyah). Penelitian ini berusaha untuk memetakan tiga wacana tersebut dalam sosial media, khususnya Twitter. Objek penelitian ini adalah tweet sejak 24 Februari – 26 Maret 2018 dengan kata kunci ‘Muslim Moderat’, ‘Islam Nusantara’, “Islam Berkemajuan’, dan ‘Islam Demokrasi’. Penelitian ini menggunakan empat tahap analisis, (1) estimasi jumlah netizen yang terlibat (2) tingkat sentimen, (3) keterhubungan topik (hashtag), (4) jejaring akun (name network). Hasilnya, wacana ‘muslim moderat’ belum memiliki kekuatan yang signifikan dalam mempengaruhi netizen di media sosial. Terutama ‘Islam Nusantara’ yang memiliki kecenderungan politis dan menuai sentimen negatif dari berbagai pihak.
Kata kunci: Islam, Moderat, Twitter, Nusantara]]>
<![CDATA[TEORI GENERATIF-TRANSFORMATIF NOAM CHOMSKY DAN RELEVANSINYA DALAM PEMBELAJARAN BAHASA ARAB ]]>
<![CDATA[Permata, Bagus Adrian]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 2 (2015): Reorientasi Pendidikan Islam di Indonesia ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v24i2.18
<![CDATA[Language, as a tool of communication, attracted serious attention from linguists who formulate theories of language. Noam Chomskys’s generative transformative theory, among others, is believed to have put impacts on the development of linguistics. The theory suggested that language skills are a congenital human potential (innate) rather than a nature product. This article examines the relevance of generative transformative theory with Arabic learning as a foreigh language. It argued that the theory is reasonably though not fully relevant inthis context. The reason is that Arabic contains universal characteristics as any other languages in the world.Keywords: Teori Bahasa, Generatif-Transformatif, Bahasa Arab sebagai Bahasa Asing]]>
<![CDATA[EMBODIMENT OF LOCAL WISDOM FOR ENVIRONMENTAL SUSTAINABILITY: PRACTICING ECO-THEOLOGY IN KAMPUNG NAGA ]]>
<![CDATA[Afifuddin, Ridho]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 2 (2017): Theology : Theory and Practice ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v26i2.687
<![CDATA[Paper ini mencoba untuk menguraikan praktik masyarakat adat Kampung Naga dalam melestarikan lingkungan yang berlandaskan pada kearifan lokal disertai keyakinan agama yang melekat pada diri mereka. Metode pengambilan data dalam paper ini adalah participant observation dan studi etnografi s secara mendalam. Dengan menggunakan pandangan dunia (world view) sebagai basis dasar cara pandang pengetahuan, penelitian ini menghasilkan beberapa poin penting. Pertama, bahwa masyarakat adat dengan pengetahuan lokalnya selalu berupaya untuk hidup damai dengan siapapun dan apapun yang ada di lingkungan sekitar mereka. Upaya untuk hidup damai ini bukan sekedar dimaknai sebagai sebuah tugas, namun lebih kepada way of life yang secara fundamental menjadi bagian yang tidak dapat dipisahkan dari kehidupan mereka. Lebih dari itu, kehidupan yang selaras dan damai bersama alam ini, sesungguhnya juga disadari sebagai bentuk pengejawantahan dari nilai-nilai spiritual. Spiritual masyarakat adat Kampung Naga merupakan bentuk kolaborasi cantik antara tuntunan adat dengan ajaran agama Islam. Oleh karena itu, ajaran Islam sebagai agama samawi mampu dihadirkan dalam wajah lokal ala Kampung Naga tanpa menghilangkan esensi dari nilai keislaman itu sendiri
Kata kunci: Ekoteologi, Masyarakat Lokal, Lingkungan, Kearifan Lokal]]>
<![CDATA[AKURASI INFORMASI BIBEL DAN AL-QUR’AN TENTANG PERISTIWA MASA LALU DAN MASA DATANG ]]>
<![CDATA[Thontowi, Hamam]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 1 (2015): Al-Qur'an dan Paradigma Tafsir ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v24i1.9
<![CDATA[Two major religions, Christianity and Islam, claim that their scriptures are God’s words and, therefore, divine, accurate, and without any mistakes. However, these statements are needed to be critically studied. This paper attempts to examine scriptural information on the events in the past and the future as presented by two holy books based on the true history or other signs. The author will discuss examples of events from the Bible and the Qur’an respectively. In the case of the Bible, the events include the floods in the age of prophet Nūh; Identity of Haman; The second coming of Jesus to the Earth before Paul; and The Kingdom of God. From the al-Qur’an, theauthor will present examples of the flood in the age of prophet Nūh; Identity of Haman; further information on Fir’aun; information on Rome after the defeat by the Persian Kingdom; and Cases of Abū Jahl and al-Walīd ibn Mughīrah. All those scriptural events will be examined comparatively in this paper.Keywords: al-Qur’an, Bibel, Informasi Skriptural, Peristiwa Masa Lalu dan Masa Kini]]>
<![CDATA[LINEARITAS NILAI KETUHANAN DAN KEMANUSIAAN (STUDI KASUS PENGALAMAN SPIRITUAL WARIA DI PESANTREN WARIA AL-FATAH YOGYAKARTA) ]]>
<![CDATA[Safri, Arif Nuh]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 1 (2017): Pluralisme, Radikalisme dan Teologi ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v26i1.678
<![CDATA[The values of divinity and humanity are two aspects cannot be separated in living religion. The presence of God in every human being is a necessity and can undeniable. Meanwhile, people are also individuals who connected from other humans, because humans are social creatures. Therefore, faith must be proportional to the good deeds. Transgender as part of social life is also trying to prove them self as being godless creatures and social beings. The purpose is realized by establishing special schools transgender (pesantren waria). Pesantren founded in Yogyakarta became the fi rst transgender pesantren in Indonesia and even in the world. In the midst of the claim, transgender is a sinner ungrateful creature nature. Transgender showed up with his spiritual experience. Experiences are certainly cannot be equated with spiritual experiences that experienced by a kiyai, santri, scholars. They are regarded righteous in the eyes of society. Through this article, the author will try to give an idea of the spiritual experience of transgender in religion. Through this article, the author does not want to judge and claim their religious pattern of right or wrong. As well as this article, is expected to add a new discourse for the reader about the spirit and transgender spiritual experience. So, it can open a religious pattern that is more inclusive and open.
Keywords: values of divinity, humanitarian values, transgender pesantren]]>
<![CDATA[Prinsip-prinsip Ushul Fiqh Mazhab Salafi Saudi ]]>
<![CDATA[Kodir, Faqihuddin Abdul]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 25, No 1 (2016): Ushul Fiqh ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v25i1.186
<![CDATA[Dalam banyak analisis (Altorki, 1986; Olivetti, 2001; Algar, 2002; dan Abou El-Fadl, 2004), metode pemahaman Mazhab Salafi Saudi yang tekstual dan literal adalah pangkal dari pandangan-pandangan mereka yang kaku, keras, tidak ramah pada yang berbeda, dan diskritimatif terhadap perempuan. Dengan mendeskripsikan lima prinsip Ushul Fiqh Mazhab ini, tulisan ini memandang bahwa tekstualitas yang literal sekalipun sesungguhnya juga sangat kompleks dan membuka kemungkinan pada negoisasi dan perubahan. Kelima prinsip yang dimaksud adalah; (1) Teks yang otoritatif tidak terbatas pada al-Qur’an dan Hadits, tetapi juga pandangan Sahabat, dan Tabi’in; (2) Otoritas hadits mutawatir adalah sama dengan ahad; (3) Kritisisme sanad Hadits dalam ilmu Hadits menjadi penentu penerimaan dan penolakan suatu hadits; (4) Membatasi secara ketat dari penggunaan qiyas, dan segala jenis interpretasi berbasis akal pikiran; dan (5) Metode interpretasi yang literal terhadap teks-teks al-Qur’an dan Hadits.]]>
<![CDATA[DIALO G UMAT BER AGAMA: DARI MOBILISASI KE PARTISIPASI AKTIF DALAM ANALISA KEINDONESIAAN ]]>
<![CDATA[Salamet, Salamet]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 27, No 1 (2018) ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v27i1.1444
<![CDATA[Interreligious dialogue in communities can be realized well in social life and is meaningful only if it is capable of being translated into active participation. If the dialogue is only conceptually rational, the dialogue will bemerely lip service wiped out by the wind. Dialogue from mobilization into active participation must be conducted to achieve human safety, harmony and peace. As the case in Indonesia, whose society is pluralistic, multiculturaland pluralistic active participation in interreligious dialogue will be a very solution to the conflicts that have occurred in the name of religion. Indonesia-ness and diversity must also not only be conceptually rational, but must be an active movement in people’s lives through various ways and means. This paper attempts tobuild awareness that dialogue between religious groups based on active participation is very important for a pluralistic Indonesian society.Key words: Interreligious Dialogue, Mobilization, Indonesia-ness]]>
<![CDATA[LEMBAGA PENDIDIKAN ISLAM DI INDONESIA: KAJIAN DESKRIPSI-ANALITIK MODEL LEMBAGA PENDIDILAN ISLAM ]]>
<![CDATA[Maunah, Binti]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 2 (2015): Reorientasi Pendidikan Islam di Indonesia ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v24i2.23
<![CDATA[Islamic educational institutions, in general, play a significant role in the world of education. Through a learning process, these institutions should be able to bring students towards national education goals and become a mirror for other educational institutions. This article attempts to examine Islamic educational intuitions, both formal and informal, in Indonesia focusing on their models. The discussion centers on two largest models of Islamic educations institutions in Indonesia, which pesantren (non-formal) and madrasah (formal). It is true that diversification of Islamic educational institutions supported with clear objectives and focused on professionaldifferentiation is a good, effective, and efficient way of education. Nevertheless, this article argues that such diversification will only lead to duplications, uselessness and ineffectiveness if the term means only pseudodiversification with outer and artificial purposes.Keywords: Lembaga Pendidikan Islam, Pesantren, Madrasah]]>
<![CDATA[THE UNION OF GOD: UNDERSTANDING THE CONCEPT OF THE HOLY SPIRIT IN CATHOLICISM ]]>
<![CDATA[Maufur, Maufur]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 2 (2017): Theology : Theory and Practice ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v26i2.692
<![CDATA[During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinity is assumed to be three distinct entities: God the Father, Lord the Son, and the Holy Spirit. This paper seeks to examine the dogma of the Holy Spirit as one element of the Trinity. This paper concludes that in Catholic, the Holy Spirit is the unity of the Father and the Son in the form of Love that is near in the created universe. The Holy Spirit is also God and is equal to the fi rst and second person of God, and therefore His presence as commanded by God does not mean that He is inferior to the other two. The presence of the Holy Spirit in this world means the salvation, liberation, and existence of the Christian community (ie followers of Jesus) who came to be known as the Church.
Keywords: Trinity, Holy Spirit, Catholicism]]>
<![CDATA[ILMU DAN ORANG BERILMU DALAM AL-QUR’AN: MAKNA ETIMOLOGIS, KLASIFIKASI, DAN TAFSIRNYA ]]>
<![CDATA[Ferry Muhammad Siregar, Surahman Amin dan]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 1 (2015): Al-Qur'an dan Paradigma Tafsir ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v24i1.14
<![CDATA[This paper aims at discussing about knowledge (‘al-‘ilm) and scholar (al-‘ālim) in the Qur’an with a focus on their etymological meanings, classification and interpretation (tafsīr). In addition, it examines the words of verses related to al-‘ilm and al-ālim, being analyzed by the theory of Qur’anic exegesis, especially tafsīr mauḍū’ī. It faund that the al-‘ilm is a real knowledge on an object in accordance with its conditions and characters. Al- ’ilm can be divided into two types, i.e. kasbī (gained knowledge) and ladunnī or mawhibah (gifted knowledge).Keywords: Knowledge, Tafsīr, ‘Ulamā’]]>
