Suchergebnisse

Abstrak: Pendidikan Islam sampai sekarang dapat dikatakan masih berada dalam posisi problematik antara 'determinisme historis' dan 'realisme praktis'. Di satu sisi, pendidikan Islam belum sepenuhnya keluar dari cita-cita kemuliaan masa lalu hegemoni tentang pemikiran dan peradaban Islam; Sementara di sisi lain, juga 'dipaksa' menerima tuntutan masa kini, terutama yang datang dari Barat, dengan orientasi yang sangat praktis. Perkembangan pendidikan Islam di Indonesia, dapat disimpulkan bahwa basis yang digunakan adalah peradaban pembebasan pemberdayaan. Dasar dari reformasi ini adalah pendidikan dengan konsep keagamaan, demokrasi, toleransi, berbasis hukum, egaliter, menjunjung tinggi martabat manusia, berbasis budaya, berbasis global, anti kekerasan, dan berbasis antikorupsi. Sistem pendidikan Islam di masa kini dan masa yang akan datang perlu dipikirkan dan dibicarakan sebab-sebab permasalahannya, antara lain: Pertama, bahwa penyelenggaraan pendidikan Islam secara formal/ informal belum sesuai dengan pengertian pendidikan Islam itu sendiri; Kedua, bahwa sistem dan metode itu masih dalam lingkaran pendakalan (proses de islamisasi). Kata kunci: Pendidikan, Islam, historis, Realisme Praktis Abstract: Islamic education until now may be said to still be in a problematic position between 'historical determinism' and 'practical realism'. On the one hand Islamic education has not been entirely out of the ideals of the hegomonic past glories of Islamic thought and civilization; while on the other hand, it is also 'forced' to accept the demands of the present, especially those coming from the West, with a very practical orientation. 2) The renewal of Islamic education in Indonesia, it can be concluded that the basis used is empowerment-liberating civilization. The basis of this reform is education with religious foundations, democracy, tolerance building, law-based, egalitarian stance, uphold human dignity, cultural-based diversity, global-based, anti-violence, and anti-corruption-based. 3) Islamic education system in the present and the future should be considered and discussed the causes of the problem, among others: First, that the implementation of Islamic education in a formal / informal not in accordance with the understanding of Islamic education itself; Second, that the systems and methods are still in the circle of delinquency (de Islamization process). Keywords: Education, Islam, historical, realism Practical

En el presente artículo se aborda el tema de las relaciones entre la retórica discursiva y la acción política del presidente de los EE.UU. de Barack H. Obama, en relación con uno de los elementos más determinantes de la política internacional en el mundo contemporáneo: el Islam político. Con tal fin, dado que el Islam político se constituye como la interpretación política establecida sobre la base de un credo religioso, para afrontar la cuestión, se analiza el sustrato religioso y filosófico sobre el que el propio Barack H. Obama declara que se constituye su estrategia política: el realismo cristiano del filósofo norteamericano, Reinhold Niebuhr. En último lugar, se analizan las relaciones existentes entre el discurso político de Barack H. Obama en referencia al Islam, sustentado en el citado realismo cristiano, y la acción política efectiva desarrollada en el mundo islámico durante sus mandatos presidenciales. ; In this paper, we discuss the relationships between the discursive rhetoric and the political action of US President, Barack H. Obama, with respect to one of the more decisive element of international politics in the contemporary world: political Islam. With this aim, since political Islam is set as the political interpretation established on the basis of religious creed, to address this issue we analyze the religious and philosophical substrate of Barack H. Obama's political strategy, as it has been disclosed by himself: the Christian Realism of the American philosopher Reinhold Niebuhr. Finally, we study the linkages between the political discourse of Barack H. Obama referring to Islam, sustained in the aforementioned Christian Realism, and the effective political action developed over the Islamic world during his presidential terms.

URL del artículo en la web de la Revista: https://www.upo.es/revistas/index.php/ripp/article/view/3618 ; En el presente artículo se aborda el tema de las relaciones entre la retórica discursiva y la acción política del presidente de los EE.UU. de Barack H. Obama, en relación con uno de los elementos más determinantes de la política internacional en el mundo contemporáneo: el Islam político. Con tal fin, dado que el Islam político se constituye como la interpretación política establecida sobre la base de un credo religioso, para afrontar la cuestión, se analiza el sustrato religioso y filosófico sobre el que el propio Barack H. Obama declara que se constituye su estrategia política: el realismo cristiano del filósofo norteamericano, Reinhold Niebuhr. En último lugar, se analizan las relaciones existentes entre el discurso político de Barack H. Obama en referencia al Islam, sustentado en el citado realismo cristiano, y la acción política efectiva desarrollada en el mundo islámico durante sus mandatos presidenciales. ; In this paper, we discuss the relationships between the discursive rhetoric and the political action of US President, Barack H. Obama, with respect to one of the more decisive element of international politics in the contemporary world: political Islam. With this aim, since political Islam is set as the political interpretation established on the basis of religious creed, to address this issue we analyze the religious and philosophical substrate of Barack H. Obama's political strategy, as it has been disclosed by himself: the Christian Realism of the American philosopher Reinhold Niebuhr. Finally, we study the linkages between the political discourse of Barack H. Obama referring to Islam, sustained in the aforementioned Christian Realism, and the effective political action developed over the Islamic world during his presidential terms. ; Universidad Pablo de Olavide

This paper aims to analyze and develop research of Islamic law using the paradigm of Guba and Lincoln. The development of the research of Islamic law using Guba and Lincoln paradigm was carried out by adjusting the basic beliefs of each researcher. The ontology of the positivism paradigm is considered realism of naïve. The basic belief of the researcher to understand the rules is "what is written" so that it is textually understanding. The ontology of post-positivism paradigm is critical realism in which the basic beliefs of the researchers are not only textually but also contextually by considering situations and conditions in terms of Asbabun Nuzul and Asbabun Wurud. The ontology of the paradigm of critical theory is historical realism which formed by the factors of social, political, culture, economy, ethnic and genders. The ontology of constructivism realism is called relativism in which the understanding of the rules depends on the individual or group which hold multiple constructions. It means that if the basic belief of a researcher searches through diverse opinions and thought, it has been in the constructivism paradigm. Therefore, the researchers of Islamic law should develop their researches through these various paradigms from the beginning to the end so that they will be guided to answer the research questions. ; Paper ini bertujuan untuk menganalisis dan mengembangkan penelitian hukum Islam dengan menggunakan paradigma Guba dan Lincoln. Pengembangan penelitian hukum Islam dengan paradigma Guba dan Lincoln dilakukan dengan menyesuaikan basic belief dari masing-masing peneliti. Ontologi dari paradigma positivisme adalah realisme naif. Keyakinan dasar peneliti untuk memahami aturan adalah "apa yang tertulis", sehingga pemahaman bersifat tekstual. Ontologi paradigma post-positivisme adalah realisme kritis, dimana keyakinan dasar peneliti tidak hanya secara tekstual tetapi juga kontekstual yaitu mempertimbangkan situasi dan kondisi. Misalnya, melalui Asbabun Nuzul dan Asbabun Wurud. Ontologi dari paradigma critical theory adalah realisme historis yang dibentuk oleh faktor sosial, politik, budaya, ekonomi, etnis, dan gender. Ontologi paradigma konstruktivisme adalah relativisme, dimana pemahaman terhadap peraturan tergantung pada individu atau kelompok yang memegang konstruksi dalam bentuk berganda. Jika basic belief seorang peneliti mencari melalui pendapat atau pemikiran beragam, maka berada dalam paradigma konstruktivisme. Oleh karena itu, para peneliti hukum Islam seharusnya mengembangan penelitiannya melalui berbagai paradigm tersebut dari awal sampai akhir, sehingga akan menuntun untuk menjawab masalah penelitian.

This paper aims to analyze and develop research of Islamic law using the paradigm of Guba and Lincoln. The development of the research of Islamic law using Guba and Lincoln paradigm was carried out by adjusting the basic beliefs of each researcher. The ontology of the positivism paradigm is considered realism of naïve. The basic belief of the researcher to understand the rules is "what is written†so that it is textually understanding. The ontology of post-positivism paradigm is critical realism in which the basic beliefs of the researchers are not only textually but also contextually by considering situations and conditions in terms of Asbabun Nuzul and Asbabun Wurud. The ontology of the paradigm of critical theory is historical realism which formed by the factors of social, political, culture, economy, ethnic and genders. The ontology of constructivism realism is called relativism in which the understanding of the rules depends on the individual or group which hold multiple constructions. It means that if the basic belief of a researcher searches through diverse opinions and thought, it has been in the constructivism paradigm. Therefore, the researchers of Islamic law should develop their researches through these various paradigms from the beginning to the end so that they will be guided to answer the research questions. ; Paper ini bertujuan untuk menganalisis dan mengembangkan penelitian hukum Islam dengan menggunakan paradigma Guba dan Lincoln. Pengembangan penelitian hukum Islam dengan paradigma Guba dan Lincoln dilakukan dengan menyesuaikan basic belief dari masing-masing peneliti. Ontologi dari paradigma positivisme adalah realisme naif. Keyakinan dasar peneliti untuk memahami aturan adalah "apa yang tertulis", sehingga pemahaman bersifat tekstual. Ontologi paradigma post-positivisme adalah realisme kritis, dimana keyakinan dasar peneliti tidak hanya secara tekstual tetapi juga kontekstual yaitu mempertimbangkan situasi dan kondisi. Misalnya, melalui Asbabun Nuzul dan Asbabun Wurud. Ontologi dari ...

This study aims to reveal the discursive play of the short story "Lengtu Lengmua" (2012) by Triyanto Triwikromo in maintaining the unequal power relation in Indonesia. The study is carried out on the basis of Norman Fairclough's Critical Discourse Analysis that elaborates intertextuality theory and social theory of discourse. The research questions are what discourses influence "Lengtu Lengmua"'s celeng construction? and what political interests are supported and legitimized by "Lengtu Lengmua"'s celeng construction? It is a descriptive qualitative study for which data were collected using a note-taking technique. The relationships between data are elucidated by describing how the text of the short story, its production and the interpretation process are connected to the prevailing social conditions in Indonesia. The results show that: (1) "Lengtu Lengmua" represents, manipulates, negates, and transcends the discourse that sees that "celeng is a despicable animal" from the texts of Berburu Celeng (1998), Celeng Dhegleng (1998), and Tak Enteni Keplokmu (2000); and (2) to generate a notion of celeng as a noble animal, "Lengtu Lengmua" also configures the existing discourse conventions, namely conventions that are related to magical realism, Javanese society, children, Islamic shari'ah, and Islamic makrifat. These two results indicate that "Lengtu Lengmua" gives a new meaning to celeng and recontextualizes the celeng, which in previous texts is associated with human greed (i.e. capitalistic and corrupt), in religious issues especially those related to the contradiction between political Islam and cultural Islam. In turn, this discursive play has contributed to the formation of political Islam-cultural Islam power relation in recent years in Indonesia where cultural Islam occupies a dominant position. Penelitian ini bertujuan untuk mengungkap permainan diskursif cerpen "Lengtu Lengmua" (2012) karya Triyanto Triwikromo dalam pemertahanan relasi kuasa yang tidak setara di Indonesia. Kajian dalam penelitian ini mengacu pada Analisis Wacana Kritis dari Norman Fairclough yang mengelaborasi teori intertekstualitas dan teori sosial wacana. Pertanyaan yang ingin dijawab dalam penelitian ini adalah wacana apa yang memengaruhi konstruksi celeng "Lengtu Lengmua" dan kepentingan politik apa yang didukung dan dilegitimasi oleh konstruksi celeng "Lengtu Lengmua". Kajian ini menggunakan metode penjabaran deskriptif kualitatif dan teknik pengumpulan data simak-catat. Hubungan antardata dikaji melalui deskripsi atau penjelasan bagaimana teks cerpen, proses produksi dan interpretasinya berkaitan dengan kondisi sosial yang melatar belakangi cerita dalam cerpen. Hasil penelitian menunjukkan bahwa (1) "Lengtu Lengmua" merepresentasikan, memanipulasi, menegasikan, dan melampaui wacana "celeng adalah hewan hina" dari teks Berburu Celeng (1998), Celeng Dhegleng (1998), dan Tak Enteni Keplokmu (2000); (2) "Lengtu Lengmua" juga mengonfigurasikan konvensi-konvensi wacana yang ada untuk menghasilkan konstruksi celeng sebagai hewan mulia, yaitu konvensi wacana realisme magis, masyarakat Jawa, anak-anak, Islam syariat, dan Islam makrifat. Kedua hasil penelitian ini menunjukkan bahwa "Lengtu Lengmua" memberikan makna baru atas celeng dan membawa representasi celeng, yang pada teks-teks sebelumnya diidentikkan dengan kerakusan manusia yang kapitalistik dan korup, ke dalam konteks persoalan keagamaan khususnya yang terkait dengan pertentangan antara Islam politik dan Islam kultural. Pada gilirannya, permainan diskursif ini berkontribusi pada pembentukan relasi kuasa Islam politik-Islam kultural pada tahun-tahun terakhir di Indonesia di mana Islam kultural menduduki posisi yang dominan.

The Shariat Appellate Bench of the Supreme Court of Pakistan (SAB) declared the land reforms laws as un-Islamic in the Qazalbash Waqf case in 1990. In this judgment, while 'ulama' judges unanimously rejected state intervention in limiting property rights because of the sanctity of private ownership under Islam, a majority of other judges justified the exercise of such power in public interest. Interestingly, both the proponents and the opponents of land reforms laws relied upon the Qur'an and sunnah to support their positions. In the end, these were the judges of the SAB who acted as the final arbiters in determining which particular interpretation of Islamic law prevails.KeywordsIslamic state, land reforms, private property, necessity, public good, legislature, judiciary, 'ulama'.

1. Introduction -- 2. Context -- 3. The Sunni Fiqh -- 4. Further Perspectives on the Sunni Fiqh -- 5. Intellectual Interaction -- 6. Political Struggle -- 7. Countering Policy in the 1990s -- 8. Petitions and Challenges -- 9. The Monarchy and Support -- 10. Appeasement -- 11. External Focus -- 12. Political Realism -- 13. Conclusion.