Islam Realitas: Journal of Islamic & Social Studies

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ISSN / EISSN : 2477-1309 / 2477-1201
Current Publisher: IAIN Bukittinggi (10.30983)
Total articles ≅ 68
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Afrida Arinal Muna
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 76-86; doi:10.30983/islam_realitas.v6i1.3154

Abstract:
The hijrah campaign or massive movement that invites Muslims to become a better person by practicing religious teachings is more vigorously voiced in the digital era, including on social media, as we can find on ‘detiknews’ that the hastag #hijrah in the instagram search box more than 1,7 million posts. The hijrah account on facebook has also been followed by more than 300 thousand accounts. This phenomenon cannot be denied also by the artists, because this phenomenon is massive in the middle to upper class, who have the opportunity to consume issues trending or viral on social media. The trend in hijrah activities also influenced a series of celebrities who decided to hijrah with different processes. I assume that celebrities who do hijrah actually want not only to show their new religious expression by showing their peity to the public but also to be a form of ‘accomodating protest’ that before they decide to hijrah, there is a kind of bullying that is the emergence of stigmas of a fear of a decline in their image in public when an artist hijrah with his new hijab style, but instead there is a kind of resistance that celebrities want to come out to public that they can still exist in even though wearing the hijab. There is also an political economic strategy played by the artists by making some innovations such as halal industry. This is their target because the trends have been becoming a massive consumerism trend by the millenial Muslim middle class, which is believed to be economic booster of the 21st century. Kampanye hijrah atau gerakan massif yang mengajak kaum Muslim untuk menjadi pribadi yang lebih baik dengan menjalankan ajaran agama semakin gencar disuarakan di era digital. di era digital, termasuk di media sosial, sebagaimana dapat kita temukan di ‘detiknews’ bahwa tagar #hijrah di kotak pencarian instagram terdapat lebih dari 1,7 juta postingan, akun hijrah di facebook juga sudah diikuti lebih dari 300 ribu akun. Fenomena ini tidak bisa dinafikan juga dari kalangan artis, karena fenomena ini masif ditemui di kalangan kelas menengah ke atas yang berkesempatan mengonsumi isu-isu yang menjadi tren atau viral di media sosial. Tren aktivitas hijrah ini pun mempengaruhi sederet selebriti yang memutuskan untuk hijrah dengan proses yang berbeda-beda. Saya berasumsi bahwa selebriti yang melakukan hijrah sebenarnya tidak hanya ingin menunjukkan ekspresi keberagamaan barunya dengan menunjukkan kesalehannya terhadap publik, tetapi juga sebagai sebuah bentuk ‘accomodating protest‘ bahwa sebelum mereka memutuskan untuk hijrah ada sejenis bully-an yaitu munculnya stigma-stigma ketakutan menurunnya citra mereka di hadapan publik ketika seorang artis melakukan hijrah dengan style hijab barunya, tetapi justru ada semacam perlawanan yang ingin ditunjukkan oleh para selebriti kepada masyarakat bahwa mereka tetap bisa eksis walaupun memakai jilbab dan juga ada strategi politik ekonomi yang dimainkan oleh artis-artis hijrah tersebut dengan membuat inovasi-inovasi industri halal, tren hijab yang semakin down-to-earth, dan yang lainnya. Industri halal tersebut menjadi sasaran mereka karena tren tersebut menjadi tren konsumerisme yang masif oleh kelas menengah Muslim milenial yang diyakini sebagai penggerak ekonomi abad-21.
Abdul Wahid Hasyim, Yulia Kartika
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 59-75; doi:10.30983/islam_realitas.v6i1.3234

Abstract:
This article discusses the landscape of strengthening the cultural identity and ethnicity of the Minang people in the overseas land through the Harakatul Jannah Mosque in Gadog, Ciawi, Bogor. In addition to being a symbol of Minangkabau cultural acculturation, this mosque is a trail of social and religious institutions of my Minangkabau custom in the realm of the seaside. This study uses a qualitative method. Data collection is done not only through literature review but also through direct observation. This data analysis technique is based on heuristic, verification, interpretation, and historiography techniques. Based on research conducted, it was found that through the mosque Harakatul Jannah Mosque, the nomads from Minangkabau enlivened the Minang tradition in social activities, education, and diversity well as in the form of building architecture. Combining European and Middle Eastern styles with traditional styles, the mosque was constructed without losing the Minangkabau cultural character reflected in several mosque elements, such as the Bundo Kanduang Gate, the Hajjah Tower, and the Majlis of Shaykh Ahmad Khatib al-Minangkabawi. This is a manifestation of archipelago culture in architecture. While in the field of education, the activities of the students and the community in general in the mosque showed similarities to the Islamic intellectual tradition in the 19th century Minangkabau. All educational and religious activities in the mosque are a form of strengthening the Minang cultural identity in overseas lands.
Mohd Mizan Aslam
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 87-100; doi:10.30983/islam_realitas.v6i1.3152

Abstract:
Deradicalization has increasingly been subjected to scientific studies, but a universally accepted definition of the concept is yet to be developed and defined officially. De-radicalization can be understood as the process of changing the attitudes and behaviors of former terrorists to reject violence as an ideological, religious, or political goal that may cause harm to national security, affect political and economic instability or pose threats to human life. Many countries have taken significant steps to overcome terrorism through deradicalization programs such as in Yemen, Saudi Arabia, and Malaysia. Most of the program is based on re-education and rehabilitation. Re-education focuses on correcting political and religious misconceptions of the militants, while the strategy of rehabilitation is adopted to provide thorough monitoring of the militants after their release. The module of De-radicalization was intended to help the government rehabilitate detained militants and help to rebuild their personality. This paper emphasized theoretical methods used in deradicalization programs in the three most progressive countries in deradicalization programs by using holistic personality, self-reflection, social skills, criminal behavior, spirituality, consideration, security, and psychology as their main tools.Deradikalisasi telah menjadi subjek kajian yang semakin meningkat dewasa ini, ianya diterima sebagai konsep global yang dibangun dan didefinisikan secara rasmi. Deradikalisasi boleh difahami sebagai proses mengubah atitud dan perangai bekas tahanan terrorisme untuk menolak perbuatan ganas sebagai ideologi agama atau politik yang boleh membawa kerosakan kepada sekuriti nasional, memberikan kesan kepada kestabilan politik dan ekonomi dan juga ancaman kepada kehidupan manusia. Banyak negara telah mengambil pendekatan yang signifikan dalam mendepani ancaman terrorisme melalui program deradikalisasi seperti di Yemen, Saudi Arabia dan Malaysia. Kebanyakkan program deradikalisasi berasaskan pendidikan dan pemulihan. Pendidikan bersifat memperbaiki salah faham konsep berpolitik dan beragama dalam aktiviti militan, manakala strategi pemulihan lebih kepada pemantauan secara berterusan selepas pembebasan. Modul deradikalisasi bertujuan membantu kerajaan dalam kegiatan pemulihan militan dan juga membantu pembinaan personaliti mereka. Tulisan ini juga menjelaskan teoritikal metod yang digunakan dalam program deradikalisasi di tiga buah negara Islam yang progresif dalam program rehabilitasi dengan menggunakan pendekatan personaliti holistik, pembinaan kendiri, skil-sosial, penjenayahan, kerohanian, toleransi, keselamatan dan psikologi.
Mwisha Chinyabuuma, Amika A Wardana, Muhammad Abbas
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 29-41; doi:10.30983/islam_realitas.v6i1.3233

Abstract:
Schools dropout is being a noticeable problem in Eastern Africa. The school dropout fundamentally affected the future of children because it usually leads them to early marriage, drug use, hard work labor, and prostitution as the school dropout is being a serious issue in mostly Eastern Africa. This study is aimed at investigating factors contributing to the school dropout among Congolese Muslim refugee in Katwe, a village in Kampala. Both qualitative and quantitative approach was used in this study in order to find out how language barriers and early marriages causes dropouts among Congolese Muslim refugees in Katwe; to examine how hidden costs at school causes dropouts among Congolese Muslim refugees in Katwe; and to determine the relationship between the causes of school dropout and the actual school dropout. The results of the current research show that 30% of respondents agree that language barriers are one of the most prevalent factors causes of school dropout in Katwe. The instable school fees and earlier marriage also were found as the contributed cause of school dropout. Alternative hypothesis that stated “there is a relationship between causes of school dropout and actual dropout among Congolese Muslim refugees in Katwe, Kampala, Uganda was adopted.Saat ini, putus sekolah merupakan salah satu permasalahan pelajar di wilayah Afrika Timur. Umumnya, pelajar yang putus sekolah adalah mereka yang miskin dan/atau yatim piatu serta tidak memiliki wali. Putus sekolah secara fundamental mempengaruhi masa depan anak karena situasi ini cenderung mendorong anak ke pernikahan dini, penggunaan obat-obatan terlarang, pekerjaan kasar, dan prostitusi. Berangkat dari fakta bahwa banyak pengungsi perkotaan Kongo yang putus sekolah, kami menyelidiki penyebab kondisi itu. Khususnya di Katwe, sebuah desa di Kampala, hambatan bahasa dan absennya biaya sekolah yang tetap di sekolah-sekolah terdekat diasumsikan sebagai penyebab utama kondisi putus sekolah para siswa pengungsi perkotaan Kongo di Katwe. Penelitian ini bertujuan untuk; mengetahui bagaimana hambatan bahasa dan pernikahan dini menyebabkan putus sekolah di antara pengungsi perkotaan Kongo di Katwe; untuk menjelaskan bagaimana biaya tersembunyi di sekolah menyebabkan putus sekolah di antara pengungsi perkotaan Kongo di Katwe; dan untuk menentukan hubungan antara penyebab putus sekolah di Katwe dengan putus sekolah yang sebenarnya. Penelitian ini menggunakan pendekatan kualitatif dan kuantitatif. Hasil penelitian ini menunjukkan sebesar 30% responden setuju bahwa hambatan bahasa adalah penyebab utama putus sekolah bagi pengungsi perkotaan Kongo di desa Katwe. Sebagai alternatif, penelitian ini mengadopsi hipotesis yang menyatakan bahwa “ada hubungan antara penyebab putus sekolah dan putus sekolah yang sebenarnya di antara pengungsi perkotaan Kongo di Katwe, Kampala, Uganda.
Hesi Eka Puteri
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 14-28; doi:10.30983/islam_realitas.v6i1.3095

Abstract:
As a community banking operating in Islamic principles, Islamic rural banks are faced with two performance targets namely financial performance and social performance which are both interrelated. This study examined the impact of commercialization factors covering profitability, regulation, and competition on the social performance of Islamic rural banks. This study was quantitative research based on a survey on six units of Islamic rural banks in West Sumatera province of Indonesia from 2012 to 2018. Data collected from the publication of financial services authority and other financial documents at Islamic rural banks then analyzed with panel data regression. The findings of this research showed that profitability and competition influenced social performance. Meanwhile, there was no regulation’s impact on social performance. Regulatory factors that were initially expected to strengthen the social responsibility mission of Islamic rural banks, did not stimulate the increase of social performance. This study reveals the importance of the commercialization factor in improving the social performance of Islamic rural banks by increasing the social benefits through providing financial services for the low-income Muslim community. Sebagai sebuah community banking yang beroperasi dalam prinsip-prinsip Islam, BPR Syariah dihadapkan pada dua target kinerja yaitu kinerja keuangan dan kinerja sosial yang keduanya saling terkait. Penelitian ini bertujuan untuk menguji dampak dari faktor-faktor komersialisasi yang meliputi profitabilitas, regulasi dan kompetisi terhadap kinerja sosial BPR Syariah. Penelitian ini menggunakan pendekatan kuantitatif berdasarkan survei pada enam unit BPR Syariah di provinsi Sumatera Barat Indonesia dari tahun 2012 hingga 2018. Data dikumpulkan dari publikasi Otoritas Jasa Keuangan dan dokumen keuangan lainnya di BPR Syariah kemudian dianalisis dengan regresi data panel. Hasil penelitian ini menunjukkan bahwa profitabilitas dan persaingan berpengaruh terhadap kinerja sosial, sedangkan regulasi tidak berpengaruh terhadap kinerja sosial. Faktor regulasi yang semula diharapkan memperkuat misi tanggung jawab sosial BPR syariah, ternyata tidak merangsang peningkatan kinerja sosial. Studi ini mengungkap akan pentingnya faktor komersialisasi dalam meningkatkan kinerja sosial BPR syariah dengan meningkatkan manfaat sosial melalui pemberian layanan keuangan untuk masyarakat muslim berpenghasilan rendah.
Rozalinda Rozalinda, Nurhasnah Nurhasnah
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 42-58; doi:10.30983/islam_realitas.v6i1.3119

Abstract:
Many poor people cannot access financial services because they are seen as unbankable. Bank Wakaf Mikro (BWM) is established to address this issue. This study aims to dissect the operation of BWM and its role on community economic empowerment. This research is a type of qualitative descriptive study, conducted at BWM in West Sumatra, Yogyakarta, Central Java and East Java. Data collection techniques are done by interview, observations and documentation data. All data are analyzed qualitatively. The results showed that BWM is a Sharia Microfinance Institution (LKMS) incorporated as a cooperative. The empowerment model carried out by BWM is to provide financing and assistance with the potential productive poor market segments around the Islamic boarding school. Distribution of funding and assistance uses a group approach to the joint responsibility system. In its journey, BWM has shown its role in community economic empowerment through providing training to prospective customers, then channeling financing to customers who pass the group feasibility test and provide assistance to customers who receive financing through weekly halaqah activities.Banyak masyarakat miskin tidak dapat mengakses jasa keuangan karena mereka dipandang unbankable. Bank Wakaf Mikro (BWM) didirikan untuk menjawab persoalan tersebut. Penelitian ini bertujuan membedah operasional BWM dan peranya terhadap pemberdayaan ekonomi masyarakat. Penelitian ini merupakan jenis penelitian deskriptif kualitatif, dilakukan pada BWM yang ada di Sumatera Barat, Yogyakarta, Jawa Tengah, dan Jawa Timur. Teknik pengumpulan data dilakukan dengan wawancara, observasi dan data dokumentasi. Seluruh data ditela’ah dan dianalisis secara kualitatif. Hasil penelitian menunjukkan BWM merupakan Lembaga Keuangan Mikro Syariah (LKMS) berbadan hukum koperasi. Model pemberdayaan yang dilakukan oleh BWM adalah menyediakan pembiayaan dan pendampingan dengan segmen pasar masyarakat miskin potensial produktif yang berada di sekitar pondok pesantren. Penyaluran pembiayaan dan pendampingan menggunakan pendekatan kelompok dengan sistem tanggung renteng. Dalam perjalannya BWM sudah menunjukkan perannya dalam pemberdayaan ekonomi masyarakat melalui pemberian pelatihan kepada calon nasabah, kemudian menyalurkan pembiayaan kepada nasabah yang lulus uji kelayakan kelompok dan memberikan pendampingan kepada nasabah yang menerima pembiayaan melalui kegiatan halaqah mingguan.
Ipandang Ipandang
Islam Realitas: Journal of Islamic & Social Studies, Volume 6, pp 1-13; doi:10.30983/islam_realitas.v6i1.3247

Abstract:
This article focuses on the efforts of women in the Konawe Region of Southeast Sulawesi who seek to gain an egalitarian position in the midst of oligarchical-patriarchal culture. Divorce claims as a trend of regional social become the main discourse on the dynamics of marriage law – in this context of Islamic law perspective. It is ordinarily for this research to use a qualitative approach aimed at forming substantive theories based on the concept of empirical data. The informants of this article were determined using a purposive technique, data collection techniques using in-depth interviews and participant observation, and the interactive model of Miles and Hubermann was used as a data analysis model. This research conclusively found that the power of oligarchic-patriarchal culture lies and legitimized by the interpretation of Islamic religious texts from the Qur’an and Sunnah. This effort also appears massive in the form of "rebellious" actions such as divorce to form an asymmetrical culture. This research examined this pattern in terms of asymmetric gender, namely the movement egalitarian of women who are incompatible with the ideals of male superiority in patriarchal-culture religion.Artikel ini fokus pada upaya perempuan masyarakat Daerah Konawe Sulawesi Tenggara yang berusaha mendapatkan posisi egaliter di tengah budaya oligarkis-patriarkis. Gugat cerai sebagai tren kemasyarakatan daerah tersebut menjadi diskursus utama dinamika hukum pernikahan –dalam konteks ini perspektif hukum Islam. Lazim apabila riset ini menggunakan pendekatan kualitatif yang ditujukan pada pembentukan teori substantif berdasarkan konsep data empiris. Informan artikel ini ditentukan dengan teknik purposive, teknik pengumpulkan data menggunakan wawancara mendalam dan observasi partisipan, dan model interaktif Miles dan Hubermann dijadikan sebagai model analisis data. Riset ini secara konklutif menemukan, keperkasaan budaya oligarkis-patriarkis ada serta dilegitimasi oleh penafsiran terhadap teks-teks keagamaan Islam dari Qur’an dan Sunnah. Upaya ini pun masif muncul dalam bentuk tindakan “memberontak” seperti gugat cerai hingga membentuk budaya asimetris. Riset ini mengistilahkan pola tersebut dengan istilah gender asimetris, yaitu gerakan egaliter kaum perempuan yang tidak kesesuaian dengan cita superioritas laki-laki di budaya patriarkis-religius
Neli Rahmah, Nelmaya Nelmaya
Islam Realitas: Journal of Islamic & Social Studies, Volume 5, pp 217-229; doi:10.30983/islam_realitas.v5i2.2250

Abstract:
One of the developments at the end of the twentieth century was the emergence in every religious tradition a militant piety popularly called "fundamentalism". This term is also used to indicate a new movement in the rise of Islam. According to Karen Armstrong Islamic fundamentalism is textual and anti-modernism, Islamic fundamentalism, although with a conservative spirit, they have composed creative and innovative ideologies to make changes. Islamic fundamentalism is realized in the context of the application of Islamic sharia which is considered as an alternative solution to the resolution of the nation's problems. The offered solution to these problems is to carry out Islamic sharia in full with the literalist approach to the Qur'an. The implication of Karen Armstrong's thought in the fundamentalist movement in Indonesia is that the FPI and MMI movements are grouped in the Islamic fundamentalist movement because both movements are in accordance with the characteristics of the fundamentalism movement. FPI and MMI have a textual understanding of the Qur'an and Hadith. FPI and MMI took the Qur'anic texts and hadith literally to justify their actions. FPI and MMI have anti-modernist attitude in carrying out Islamic law which they understand. The power of FPI and MMI in Indonesia are politically in disadvantaged position.Keywords: Islamic Fundamentalism, Karen Armstrong, Fundamentalism GroupAbstrakSalah satu perkembangan pada akhir abad kedua puluh adalah munculnya di setiap tradisi agama sebuah kesalehan militan yang secara populer disebut “fundamentalisme”. Istilah ini juga dipakai untuk menunjukkan sebuah gerakan baru dalam kebangkitan Islam. Menurut Karen Armstrong fundamentalisme Islam adalah tekstual dan anti modernisme. Fundamentalisme Islam walaupun dengan semangat konservatif, telah merangkai ideologi yang kreatif dan inovatif untuk melakukan perubahan. Implikasi pemikiran Karen Armstrong dalam gerakan fundamentalisme di Indonesia adalah bahwa gerakan FPI dan MMI dikelompokkan dalam gerakan fundamentalisme Islam karena sesuai dengan karakteristik gerakan fundamentalisme. FPI dan MMI memiliki pemahaman secara tekstual dalam memahami Al-Qur’an dan Hadis. FPI dan MMI mengambil teks-teks Al-Qur’an dan hadis secara literalis untuk membenarkan aksi yang mereka lakukan. FPI dan MMI memiliki sikap anti modernisme dalam menjalankan syariat Islam yang mereka pahami. Kekuasaan FPI dan MMI secara politik di Indonesia tidak diuntungkan.
Tatang Hidayat, Udin Supriadi
Islam Realitas: Journal of Islamic & Social Studies, Volume 5, pp 186-201; doi:10.30983/islam_realitas.v5i2.2092

Abstract:
The phenomenon of the diversity of religious understandings of Islamic mass organizations in Indonesia promotes a variety of attitudes in the midst of society. The purpose of this study was to analyze the results of a comparative study of religious understanding of Persatuan Umat Islam (PUI) and Al-Irsyad al-Islamiyyah reviewing the similarities and differences in building ukhuwah Islamiyah. This study employed a qualitative approach and a descriptive method. In relation to the data collection techniques, this study employed several techniques such as interviews, observation, and documentation study. Furthermore, the collected data were analyzed using a descriptive analysis. Based on the results of the study, it is obvious that the historical background of the establishment of PUI and Al-Irsyad was definitely different with each other. PUI was established as a result of blending the two different Islamic organizations. On the other hand, al-Irsyad was established as the continuation of the former organization called Jamiatul Khair. With respect to the faith understandings, both PUI and al-Irsyad adopted the same understanding, Aqidah ahlus Sunnah wal Jama'ah. In the realm of worship practices, PUI adopted the understanding of the Shafi'i schools of thought, while Al-Irsyad al-Islamiyyah referred directly to the Qur'an and the Sunnah through the understanding of their scholars. In addition, in understanding Tasawwuf, PUI provided flexibility to each individual in regard to the tarekat involvement, while Al-Irsyad al-Islamiyyah in principle did not adopt the concept of Tasawwuf. Al-Salam, Ishlah al-Samaniyah, santri asromo, santri lucu and intisab were considered as a series of unique concepts adopted by PUI. On the other hand, the initial basic principle of the Al-Irsyad Al-Islamiyyah movement was to realize equality in the lives of fellow Muslims based on the understandings as postulated within the Quran and the Sunnah, and to remove the innovation practices (bid'ah) in terms of the faith as stated in the mabadi of Al-Irsyad. In terms of the charitable efforts, these two organizations put more concern primarily on the realms of religion, education, economy, and social. Therefore, as the implication of this issue, the society will behave wisely in regard to the differences in Islamic understandings of Islamic mass organizations in the midst of society.Fenomena beragamnya paham keagamaan organisasi massa Islam yang ada di Indonesia menimbulkan beragam sikap di tengah-tengah kehidupan masyarakat. Tujuan penelitian ini untuk menganalisis hasil studi komparasi pemahaman keagamaan Persatuan Umat Islam dan Al-Irsyad al-Islamiyyah tinjauan persamaan dan perbedaan dalam membangun ukhuwah Islamiyah. Penelitian ini menggunakan pendekatan kualitatif dan metode deskriptif. Teknik pengambilan data dengan wawancara, observasi dan studi dokumentasi. Data-data yang sudah diperoleh kemudian dianalisis melalui analisis deskriptif. Berdasarkan hasil penelitian,...
D.I. Ansusa Putra
Islam Realitas: Journal of Islamic & Social Studies, Volume 5, pp 114-129; doi:10.30983/islam_realitas.v5i2.2339

Abstract:
The understanding of knowledge in the Islamic literature is more focus on the conception of knowledge itself, such as the epistemology of ma'rifah al-Ghazali, the epistemology of Islamic science Syed Nuqaib al-Attas, and the epistemology of the Qur’an Fazlur Rahman. This article is different from the previous concept that looks at knowledge from its antonym, Ignorance (Jahiliyyah). Ignorance is the important topic of socio-religious in the Qur’an which creates new understanding in Islamic epistemological construction. This article argues that in the Qur’an antonimical perspective, Ignorance is the antonym of the word "Islam". Here, Islam has not only seen as a religious institution. Islam is the knowledge itself which full of goodness and good perspective. While Ignorance is the absence of knowledge which at the same time as a source of everything contrary to Islam as knowledge. This statement would affect the epistemological construction of science as a whole and creates a new concept in seeing Islam and everything related to it. This article analyzes the verses of the Moses story in the Qur’an through what author call the antonymy interpretation method. It mean, interpreting the Qur’an about the knowledge through the antonym of the knowledge itself, that is nescience, ignorance and idiocy. The results of this study do not emplace the ulama as guardians of religious authority as understood today, but the ulama are groups of people who have capabilities in the structuring of Islam as knowledge.Pemahaman pengetahuan dalam khazanah Islam lebih menitikberatkan pada konsepsi pengetahuan itu sendiri, seperti epistemologi ma’rifah al-Ghazali, epistemologi keilmuan Islam Syed Nuqaib al-Attas, dan epistemologi al-Qur’an Fazlur Rahman. Berbeda dari sebelumnya, artikel ini melihat pengetahuan dari antonimnya yaitu Ignorance (Jahiliyyah). Ignorance merupakan topic sosio-religi penting dalam the al-Qur’an yang melahirkan pemahaman baru dalam bangunan epistemologi Islam. Artikel ini berargumen bahwa dalam perspektif antonimimitas al-Qur’an, Ignorance adalah antonym dari kata Islam. Di sini, Islam tidak hanya dipandang sebagai institusi agama. Islam adalah pengetahuan itu sendiri yang penuh kebaikan dan cara pandang yang baik. Sebaliknya, Ignorance merupakan ketiadaan pengetahuan yang di saat yang sama merupakan sumber dari segala perilaku yang bertentangan dengan Islam pengetahuan. Pernyataan ini akan mempengaruhi bangunan epistemologi ilmu secara keseluruhan dan melahirkan konsep baru dalam melihat Islam dan segala yang berhubungan dengannya. Artikel ini menganalisis ayat-ayat kisah Musa melalui sebuah metode penafsiran lawan kata atau yang penulis sebut sebagai metode penafsiran antonimi. Artinya, menafsirkan al-Qur’an mengenai pengetahuan melalui lawan kata dari pengetahuan itu, yaitu ketidaktahuan, ignoran dan kebodohan. Hasil penelitian ini tidak menempatkan ulama sebagai penjaga otoritas agama sebagaimana yang dipahami saat ini, tetapi ulama adalah kelompok masyarakat yang punya kapabilitas dalam strukturalisasi Islam sebagai pengetahuan.
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