This article discusses Farid Esack 's epistemological side, who proposed an emancipatory interpretation of what was generally known as liberation hermeneutics in responding to social problems in South Africa. The method used in this research is the library method with analytical material and a historical-philosophical approach that functions to (a) analyze the text itself; (b) objectively trace the historical origins of the character's context, why it carried the hermeneutic idea of its liberation; and (c) analyze the socio-historical circumstances surrounding the character and find the essential building. Based on the research result, the researcher found that Farid Esack 's thought-building was highly motivated by South Africa's socio-historical circumstances enduring humanitarian problems (apartheid). Farid Esack used critical reasoning (al-aql al-naqdy) in which the role of revelation (text), truth (context), and interpreter (reader) was linked in the compilation of his tafsir book. Meanwhile, the method of interpretation was the hermeneutics of the Qur'an based on the context and life experiences of the South African people, whose results were intended as the philosophical basis for freeing the whole society from all types of inequality and exploitation of economy, race, gender, class, and religion.

Penelitian ini bermaksud menjawab pertanyaan bagaimana life cirle masyarakat Bajo di Torosiaje Serumpun baik di laut maupun di darat; Bagaimana perubahan <em>life circle</em> pada masyarakat Bajo di darat; faktor apa saja yang menjadikan adanya perubahan dalam <em>life circle</em>. Penelitian dilaksanakan di pada tiga desa yang termasuk dalam Bajo Serumpun yakni Desa Torosiaje, Torosiaje Jaya dan Bumi Bahari yang dilakasaakan pada tahun 2019 dengan menggunakan skema pembiayaan dari Diktis Kemenag. Pengumpulan data dalam penelitian ini menggunakan metode observasi, wawancara dan FGD. Temuan dari penelitian ini bahwa dalam melewati setiap siklus hidup pada masyarakat Bajo baik di Darat maupun di laut selalu dilakasaakan ritual/maupun tradisi adat. Pada fase kehamilan atau <em>Bitta </em>sudah dilaksanakan ritual pemasangan <em>sangkine</em> begitu juga pada fase <em>ngana/ana’</em> dilaksana ritual berupa <em>ngita ura</em> (pemotongan tali pusar bayi), <em>temuni, tiba kaka</em> dan <em>bantang.</em> Pada fase bayi dilaksaakan ritual <em>kukkor </em>(gunting rambut) dan <em>sunna </em>(sunat bagi anak perempuan). Pada fase remaja dilaksanakan <em>sunna, </em>(sunnat bagi laki-laki) dan <em>baiat </em>bagi anak perempuan. Pada fase dewasa dan menikah dilaksanakan prosesi <em>massuroh</em> dan <em>nabo botte</em>. Sementara pada fase terakhir, atau kematian/<em>kapatayang</em> dilaksanakan ritual <em>melaku tana</em> untuk penggalian kubur, dan <em>ngalabangi </em>untuk pelaksanaan doa tahlilan. Pemindahan suku bajo kemudian melahirkan segregasi pada masyarakat Bajo sehingga melahirkan istilah Bajo Darat dan Bajo Laut. Bagi Bajo Darat, bajo laut merupakan culture core atau pusat kebudayaan orang Bajo sehingga segala bentuk kebudayaan selalu merujuk pada Bajo Laut. Namun demikian bukan berarti masyarakat Bajo Darat tidak terjadi perubahan, kaitannya dengan ritual dalam siklus hidup telah terjadi perubahan dalam beberapa hal, seperti misalnya kehamilan, kelahiran, dan kematian. Hal yang paling mendasar dalam perubahan dalam siklus hidup dari masyrakat Bajo adalah soal nilai dari sebuah ritual. Ritual pada masyarakat Bajo Darat tetap dilaksanakan namun pada beberapa aspek seakan telah kehilangan esensi dari ritual tersebut. Perubahan yang terjadi selain karena faktor ekology, ternyata kehadiran negara menjadi faktor yang sangat kuat terjadinya perubahan sosial masyarakat Bajo di Darat

The Scientific Integration Project is a major issue at the University, especially in Indonesia. The style and form of integration carried out vary according to the vision and mission of each tertiary institution. A number of studies have discussed the integration project, but not many have touched on the basis and philosophy behind the project. This article aims to examine the embryo of scientific integration by exploring the Islamization project of Ismail Raji Al-Faruqi's science. This research is purely a literature study by collecting data from books and articles both written by Ismail Al-Faruqi and others. The results showed that despite receiving responses and pros and cons for Muslim scholars about the project, the project has made a major contribution to the development of scientific integration in a number of countries. The integration is then carried out differently according to the vision and mission of a tertiary institution

No abstract

This research aims to illustrate the integration between revelation and the local culture of the Sengkang city community. This research uses qualitative research with historical and anthropological approaches. The tradition of Mappanre Temme', also known as Mappanre Lebbe, is a traditional event of Khataman al-Qur'an conducted by the Bugis community as a form of worship because one of the family members has been ready or has finished reading the Holy Qur'an. Mappanre Temme' implemented maccera, which means as a thank you to ustadz (teacher) and hand over foodstuffs, and as a thank you to parents by slaughtering cows, goats, or chickens, depending on the level of community performance. Maccera can be livestock or foodstuffs such as rice, coconut, and bananas.  The phenomenon of Mappanre Temme' is always hereditary by the people of Sengkang city, Wajo Regency, South Sulawesi is not only a culture that appears just like that. But this tradition arises because it is inspired by a hadith, as a form of practice from the companions of the Prophet, referred to as the mauquf hadith, which later developed into a tradition inherent in society.