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Artikel ini bertujuan untuk mendiskusikan pemikiran Hamka, Quraish Shihab dan tim penafsir “tafsir Kemenag” dalam menafsirkan ayat-ayat al-Qur’an terkait dengan nilai dasar (core value) kebangsaan; kemanusiaan dan keadilan, persatuan dan kerukunan. Dengan menggunakan metode deskriptif dan teori agensi Gideens, studi ini mengolah data terkumpul ke dalam unit-unit analisis yang saling berhubungan satu dengan lainnya, dan membentuk satu alur cerita koheren tentang bagaimana nilai-nilai dasar itu diresepsi penafsir dan bagaimana embedded values tersebut mewarnai penafsiran mereka dilihat dari diskusi isu-isu di atas. Studi ini menemukan bahwa dalam tiga karya tafsir yang diteliti, penafsir dengan sikap dasarnya masing-masing menunjukkan sikap penerimaan dan bahkan penempatan organisasi kenegaraan Republik Indonesia sebagai pilihan yang dapat mengayomi berbagai perbedaan latar belakang warga negaranya. Hamka menerima hal tersebut secara kritis, mengukur penerimaannya dengan perspektif Islam. Quraish Shihab, lebih jauh menerimanya melalui pengisian kemerdekaaan ini secara konstruktif. Pertama, melalui aktivisme, menjadi pegawai negeri sipil, rektor, Menteri Agama Kabinet Pembangunan VII (1998), dan Duta Besar Mesir dan Djibauti. Kedua, secara ide, melalui pemberian catatan kritis pada proyek penerjemahan dan penafsiran al-Qur’an Kementerian Agama, penulisan tafsir dan terjemah al-Qur’an sendiri. Sementara, “tafsir Kemenag,” tidak diragukan lagi merupakan perwakilan negara dalam menyampaikan pesan al-Qur’an. Studi ini juga menemukan bahwa kerja tafsir merupakan refleksi dari embedded values penafsir sebagai muslim dan warga negara yang baik. Terakhir, studi ini menemukan bahwa agensi penafsir mengeksersais sikap efikasinya masing-masing dan berkontribusi dengan caranya masing-masing pada wacana hubungan agama dan negara secara luas.

Background: In simple terms, sociology can be interpreted as a science that describes the state of society complete with structure, layers, and various other social symptoms that are interconnected. With this science a phenomenon can be analyzed by presenting the factors that drive the occurrence of the relationship, social mobility and the beliefs that underlie the occurrence of the process. Purpose: The purpose is to know the sub-disciplines of sociology, know the sociological approach, know the sociological approach in the Islamic intellectual tradition (ibn khaldun), know the problems and prospects of the sociological approach, know the main work in Islamic studies with a sociological approach, and know the significance and contribution of the sociological approach in Islamic studies. Methods: Method The object of discussion of Islamic studies in the sociological approach as in the discussion of this paper, there are three main approaches to sociology, namely: 1) structuralfunctional approach, 2) conflict or marxien approach and 3) symbolic interactionism approach. Results: Several objects of sociological approach used by sociologists turned out to produce ways to understand religion easily. In addition, according to some sociologists and methodologists of Islamic studies that Islam itself attaches great importance to the role of social aspects in religious life. Conclusion: The conclusion of sociology is society, so this science is very fast developing and branching out into other scientific fields, sociology of law, urban sociology, rural sociology, literature and so on, and it does not rule out the possibility that the branches of sociology will increase. Islamic studies that use a sociological approach are very interesting and can bring closer understanding of the universality of Islamic teachings themselves. But these studies still need the helping hand of Islamic scholars to develop them. [ABSTRACT FROM AUTHOR]

Religion as a belief and way of life is a very important thing in human life. Religion is understood to be able to provide confidence, motivation and relevance wherever and whenever (fi kulli zaman wa makan). Therefore religion must be understood scientifically, objectively and openly in the midst of complexities and diverse perspectives. Religion must be placed in the realm of scientific objects that are ready to be studied, examined and developed in all dimensions and perspectives of Muslims (Oksidentalist) and non-Muslims (orientalist). To answer anxiety and solution, Richard C. Martin offers three approaches, namely the approach of data fields, phenomenology and psychology. This research is a literature study. The source of the data is obtained from primary data in the form book titled “Approaches to Islam in Religious Studies" with editor Richard C. Martin and secondary in the form of research related to research. This analysis uses content analysis. The results of this study are that disclosure of issues of religious studies through data fields, namely data about Islam which consists of historical and geographical data. While the types of data consist of textual types, socio-historical data, and ritual-symbolic data. The solution to Martin's approach to Islamic studies is his solution idea in the form of a phenomenological approach to solve insider and outsider problems. The phenomenological approach can be used as a basis for combining Islamic studies and psychological studies to examine the problem of one's religious behavior. Agama sebagai keyakinan dan pedoman hidup (way of live) merupakan hal yang sangat penting dalam kehidupan manusia. Agama dipahami mampu akan memberikan keyakinan, motivasi dan relevan dimanapun dan kapanpun (fi kulli zaman wa makan). Oleh karena itu agama harus dipahami secara ilmiah, objektif dan terbuka di tengah-tengah kompleksitas dan cara pandang yang beragam. Agama harus di tempatkan pada ranah objek ilmiah yang siap diteliti, dikaji dan dikembangkan dalam segala dimensi dan perspektif muslim(Oksidentalis) maupun non muslim (orientalis). Untuk menjawab kegelisahan dan solusi maka, Richard C. Martin menawarkan tiga pendekatan yakni pendekatan data fields, fenomenologi dan psikologi. Penelitian Ini merupakan studi pustaka. Sumber data diperoleh dari data primer berupa buku berjudul “Approaches to Islam in Religious Studies” dengan editor Richard C. Martin dan sekunder berupa putaka yang berkaitan dengan penelitian. Analisis ini menggunakan content analysis. Hasil penelitian ini menunjukkan bahwa pengungkapan terhadap isu-isu studi agama melalui data field yaitu data tentang Islam yang terdiri dari data historis maupun geografis. Sedang jenisjenis data terdiri dari jenis-jenis tekstual, data sosial-historis, serta data ritualsimbolis. Solusi pendekatan Martin untuk studi Islam adalah gagasan solutifnya berupa pendekatan fenomenologi untuk memecahkan problem-problem insider dan outsider. Pendekatan fenomenologi dapat dijadikan sebagai dasar memadukan studi Islam dan kajian psikologis untuk mengkaji masalah perilaku keagamaan seseorang.

Studi agama, kususnya Islam, selalu memunculkan persoalan objektivitas antara peneliti dan objek yang dikaji sekaligus terhadap pihak lain, di mana masalah objektif atau subjektifnya suatu penelitian sangat bergantung terhadap pendekatan sekaligus metodologinya. Studi Islam bukan saja menyangkut persoalan fenomenologi, terutama jika dikaitkan dengan studi Islam di masa modern (kontemporer) sekarang ini. Studi Islam selalu dipengaruhi oleh perkembangan ilmu pengetahuan, sehingga pendekatan apapun yang digunakan untuk melakukan studi Islam, tidak dapat mendorong seseorang untuk cenderung mengukuhkan dan melahirkan truth claim terhadap pendekatannya dan menafikan yang lainnya. Selain itu, paradigma baru yang sesuai dengan perkembangan ilmu pengetahuan, khususnya ilmu-ilmu sosial, perlu mendapat tempat agar dapat menawarkan pandangan baru dalam mengkaji agama yang lebih terbuka dan berpandangan ke depan dengan mengakomodasi nilai-nilai universal.

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The following writing shows the historicity of Islamic studies in the West. It is important to reflect, at least as a comparison for our Islamic studies in Indonesia. Initially, Islamic studies in the West were looked unfairly. Islam was considered a fragment of Jews and Christian tradition. Thus, Islamic studies were positioned as a subunit of Christian studies. At this condition, Islamic studies tended to be colonized by West scholars’ ideology. However, in 1980, Islamic studies began to be looked fairly in the West. Funded by National Endowment for the Humanities, University of Arizona for the first time held an international symposium on Islam and Religious Studies. In this symposium, Islam was considered equally with Christian. Therefore, the research on it was not only about Islam as religion but also as civilization. It was indicated by various approaches to Islam such as philology, social and humanities approaches. Today, Islamic studies develop intensively with the contemporary approaches called post-orientalism which is based on post-colonialism, post-structuralism, multiculturalism, and critical theory.

Islamic studies presents severe challenges even to an experienced specialist. Many of these are technical in nature; multitude of languages needed to read both sources and modern scholarship, the vast number of major texs still in manuscript, the poor of libraries and archives. But more important is the diffi culty of grasping the subject as a whole,of developing a clear sense of broad themes and concepts through which this sprawling and underdeveloped fi eld of study can be bound together. This written is to propose some of the lines of inquiry and research strategies which might be used to construct a persuasive and well-integrated synthesis of the Islamic past.

Makalah ini akan menelaah dekonstruksi bahasa gender yang diwacanakan oleh sarjana feminis Indonesia dalam studi Islam. Bahasa gender menurut perspektif feminis dipahamisebagai cara untukmewajarkan diskriminasi terhadap wanita, dan menandakan hubungan gender yang hierarkhi. Oleh sebab itu, bahasa gender perlu didekonstruksi karena ia tercipta berdasarkan budaya patriarkhal. Dekonstruksi bahasa gender dalam studi Islam adalah bertujuan untuk menonjolkan pemahaman Islam yang ramah wanita. Tetapi di sisi lain ia juga menghasilkan berbagai pandangan yang kontradiktif dengan prinsip-prinsip ajaran Islam dan makna kebahasaan yang terkandung dalamteks wahyu. Dalam kajian ini, penulis menggunakan metode analisis kandungan (content analysis) tehadap bukubuku, jurnal, dan latihan ilmiah dari sarjana feminis. Makalah ini merumuskan bahwapendapat sarjana feminis yang mengklaim terjadinya bias gender dalam studiIslam disebabkan oleh bahasa Arab al-Qur’anadalah tidak ilmiah dan tertolak

The recent development of Islamic Studies in IAIN (The State Institute for Islamic Studies) shows a trend to combine Islamic studies based on traditional approaches and methods with that employed in Western universities or orientalism. The trend is promoted by Indonesian scholar graduates from Western Universities, and results in the growth of Islamic liberalism. To some Islamic revivalism advocates, the trend is considered misleading, and IAIN with its lecturers pursuing studies in Western universities are accused to be agents of Islamic liberalism in Indonesia. Contrarily, some Islamic scholars see the trend as a bright future for development of Islamic studies in Indonesia. The situation puts IAIN in a dilemma either to keep on traditional approaches and methods or to adopt deliberately new ones coming from Western tradition. In my opinion, IAIN should apply them both and combine them to promote better future of Islamic studies in Indonesia.