| dc.contributor.author | AZHAR, MUHAMMAD | |
| dc.date.accessioned | 2017-08-24T03:10:30Z | |
| dc.date.available | 2017-08-24T03:10:30Z | |
| dc.date.issued | 2016 | |
| dc.identifier.citation | citation | en_US |
| dc.identifier.uri | http://repository.umy.ac.id/handle/123456789/13308 | |
| dc.description | Framework of Islamic political thought developed in
Indonesia has various epistemologies, either perceived from
Islamic Political discourse which is proposed by Muslim
politicians or what is officially stamped in the statutes and
by laws of each party. Plurality of Islamic political thought
in Indonesia is more or less influenced by the
epistemological framework of the thought as what already
proposed by the researcher before. According to the
researcher‟ observations, at least there are three paradigms
of Islamic Politics developed in Indonesia nowadays; those
are textual-idealistic paradigm, realistic and integrality.
Borrowing from al-Jibiri‟s epistemological framework,
Islamic political thought with the first paradigm tends to be
bayani. The second paradigm tends to be burhani in style,
whereas the third style is a combination between bayani and
burhani. As for the epistemological nuance of Islamic
Political thought that is nuanced irfani in definition, it has highly emphatic sense towards social problems but as it
seems is rarely embraced by politicians or Islamic parties in
Indonesia. | en_US |
| dc.description.abstract | When perceived from circular perspective (not linier or parallel) based on three of the prior political
epistemologies (bayani, burhani, and irfani), then reconstruction of ideal thought – as the fundamental philosophy –of
Islamic Politics for contemporary Indonesia in the next era should be a balance between political trilogy ala al-Jabiry that is
bayani (idealistic in the commitment to the Islamic values), burhani (ability to answer real challenge of the people and
nation) and irfani (personal and communal wisdom of Muslim politicians). In textual-normative-bayani, the Islamic
political vision for contemporary Indonesia still refers to the fundamental values found in the Holy Koran and Sunna of the
Prophet Muhammad, such as deliberation, unity, welfare and justice values. As for the burhani (rational-empirical),
application of the political values which is fundamental should be adjusted to plurality context of Indonesian society, and to
answer some of the existing social problems. The actual case example: application of justice and economic values which is
more intense now in the sharia economy system already gets more acceptances among the society as an alternative to
conventional-capitalistic economy. In burhani, thinkers or activists of Islamic politics should always have the ability to
accommodate aspiration and give appreciation and positive and constructive contributions to the political dynamic in
Indonesia, for the sake of the people and nation‟s glory in the future, and at the same time providing successful model of
Islamic political implementation in Indonesian context which is modern and democratic. This research employs a deductive
approach and a library research as the methods. This research cocludes that the future of politics in Indonesia is a
combination between bayani, burhani and ‘irfani (psycho-spiritual) approaches | en_US |
| dc.description.sponsorship | UMY | en_US |
| dc.language.iso | en | en_US |
| dc.publisher | Scientific and Academic Publishing | en_US |
| dc.relation.ispartofseries | vol 6 (3); | |
| dc.subject | Reconstruction, Epistemology | en_US |
| dc.subject | Contemporary Islamic Politics | en_US |
| dc.subject | Bayani-burhani-‘irfani | en_US |
| dc.title | THE EPISTEMOLOGY OF ISLAMIC POLITICAL THOUGHT IN INDONESIA | en_US |
| dc.type | Article | en_US |
