IMPLEMENTATION OF KUNTOWIJOYO'S PROPHETIC SOCIAL SCIENCES AS AN APPROACH TO RECONSTRUCT THE INTERPRETATION OF THE QUR’ANIC VERSES OF THE STORY OF IBRAHIM

This study explores the utilization of Kuntowijoyo's concept of Prophetic Social Science as a method for comprehending the verses of the Qur'an. The passages in question pertain to the narrative of Abraham engaging in dialogue with different interlocutors. This study addresses three key inquiries: 1) The definition of ISP and Kuntowijoyo's perspective on it. 2). Which passages pertain to the narrative of Ibrahim AS? 3). What is the process of constructing verse interpretation through ISP and how do the implications and implementations of interpretation products affect social life in Indonesia. The research methodology employed is descriptive analysis, specifically utilizing a literature review technique encompassing primary materials authored by Kuntowijoyo and secondary sources published by other scholars who have explored Kuntowijoyo's concepts. The findings of this study indicate that ISP, which stands for Islamic Science Prophetic, is a scientific output derived from prophetic material that encompasses more than only the teachings of Prophet Muhammad. 2). Ibrahim serves as an exemplary character that may be emulated as a role model in ISP. This is derived from the manner in which Ibrahim engaged in discussion with his interlocutors. 3). Ibrahim's dialogue approach serves as an exemplary model for fostering peace in social life, particularly among religious individuals in Indonesia.


A. INTRODUCTION
In the social sphere, particularly in Indonesia, an exemplary leader should possess the capacity to advocate for social justice on behalf of the Indonesian populace.However, the truth is that justice and equality in numerous dimensions in Indonesia have not been fully achieved or experienced to their maximum potential.The level of inequality is becoming conspicuous, and the distance between the bourgeoisie and proletariat is widening.It is essential to analyze the structure of Qur'anic verses in order to determine the qualifications and qualities of the perfect leader.The selection of Prophetic Social Sciences or Ilmu Sosial Profetik (hence referred to as ISP) as an approach was driven by the fact that ISP was the sole Islamic scientific paradigm introduced in the archipelago (Rahardjo 2016).
Studies on ISPs and Ibrahim's Stories have actually been carried out, among the various trends of the discussion are, first, the Study of ISP and its correlation to education (Effendi, Aulia, and Salsabila 2023;Praja and Muslih 2021).The discussion in the theme of the study is related to the construction of ISP-based education (Maryastuti 2022).ISP as the foundation of the educational curriculum (Astuti 2018), and the concept of teacher personality according to the ISP perspective (Sibawaihi 2022).
Second, Islamic Studies and ISP (Rahardjo 2016;Syaefudin and Maksudin 2023).The discussion in the theme of this study is Islamic studies in general, such as the ISP approach in understanding the Qur'an, prophetic social values in fasting, and analysis of changes in the social conditions of the Qur'an with ISP (Harahap and Setiawan 2022).Third, ISP and Indonesianness.Some discussions in the article such as, Islamic Social Prophetic in Pancasila Ideology, Prophetic Paradigm; alternative socio-religious studies in Indonesia, discussion on the development of Nusantara Social Sciences.
Implementation of Kuntowijoyo's Prophetic Social Sciences As An Approach to Reconstruct The Interpretation of The Qur'anic Verses of The Story of Ibrahim Nevertheless, there is a paucity of research that particularly examine the use of ISP as a means of analyzing texts related to the narrative of Prophet Abraham.This study addresses three key issues.Firstly, it explores the definition of ISP (Internet Service Provider) and examines Kuntowijoyo's perspective on the matter.
Furthermore, could you please provide the specific scriptures that pertain to the narrative of Abraham (AS)?Thirdly, this inquiry pertains to the methodology employed in the construction of verse interpretation through the Internet Service Provider (ISP), as well as the implications and practical application of these interpretation products in the public sphere of Indonesia.

B. METHODOLOGY
This research methodology employs a qualitative approach, utilizing a literature review as its primary method.The researchers gathered a substantial amount of data from relevant literature for their investigation.Two instances of data are the book "Islam as Science" by Kuntowijoyo (Kuntowijoyo 2007)  Kuntowijoyo proposed the concept of Prophetic Social Science, which was derived from a theoretical framework based on the Qur'an (Kuntowijoyo 1991).

b. Prophetic Social Sciences
The development of Prophetic Social Science is justified by certain factors.Kuntowijoyo observed that intellectuals and social scientists in the archipelago held a profound reverence for Western views.These findings have significant ramifications for the examination of Nusantara occurrences using western theories, despite the fact that western theories may not be inherently appropriate for studying phenomena in the archipelago.
The origin of the notion of kuntowijoyo may be attributed to at least two primary sources.The archipelago's social sciences are reliant on western social sciences.This phenomenon is seen in the social learning model implemented at several colleges, wherein Western ideas are deemed the most suitable for imparting knowledge to pupils due to their perceived superiority.
ISP is a recent innovation that has sprung from many secular ideologies and Western notions.Judaism's concept of choosen people is an empty mandate, resulting in racism.In contrast to the choosen people version of Islam which requires the perpetrator to do three things; calling for goodness, preventing the unfortunate, and believing in Allah.
Second, historical activism, working among people (ukhrijat linnās) means that th (Ramli 2004)e ideal for Muslims is the involvement of the Ummah in history.This is because Islam is actually a religion of 'charity (Nurhaedi 2011).Third, the urgency of consciousness.Science must be based on a conscious movement whose fruits will be picked in a short period of time (Kuntowijoyo 2001;Muttaqin 2016).
While the three main pillars in question are as follows: 1) Humanization The term Humanization is an interpretation of Amar Ma'ruf in Sura Ali Imron verse 110.In the language of Amar Ma'ruf is interpreted as inviting goodness, but according to Kuntowijoyo's Interpretation, the Interpretation of the term is not limited to that but is humanizing humans or sourced from humanism-theocentric. The concept related to Humanities is explained in Fushilat verse 53, where nafsiyah is a form of science (Masduki 2017) 2) Liberization The term, called nahiy munkar in Arabic, aims to free mankind from despicable deeds and morals.The liberation referred to here is liberation in the context of science, not ideological liberation.

3) Transcendence
Transcendence for Muslims is defined as having faith in Allah.
The purpose of Transcendence is to add a transcendental and cultural dimension.It is this passage that is the product of the interpretation of tu'minūna billāh.

c. Correlation and Urgency of ISP in Sociological Studies
Prophetic social science has its own position in the analysis of Abrahamic verses in the Indonesian context.This is because    has an important role in science.In this context, the position and role of divine revelation (which is transcendent) always directs the practitioner of knowledge and provides corridors in science.This is inseparable from the fact that the human brain has limitations.

b. Abrahamic Dialogue with Angels
There are several Accounts of Abraham's dialogues with angels mentioned in the Qur'an.Among the stories in question is the story of Ibrahim and his wife (Sarah) when they received good news about the birth of their son, Isaac, which was then followed In these verses it is explained how Abraham's expression and attitude when visited by angels disguised as guests.Ibrahim looked terrified because the angel disguised as a guest was seen by Ibrahim their hands did not want to eat the treats served by Ibrahim and his wife (ad-Dimasyqi 2000).Then the Angel said not to be afraid.They (angels disguised as guests) came to give glad tidings about the birth of a boy.
After hearing the angel's explanation, the fear that enveloped Ibrahim was gone.Then Ibrahim again had a dialogue with the angel about the prophets of Lut who would be sacrificed by Allah Almighty.(QS. Hūd [11]  While in Tafsir Ibn Kathir it is mentioned that there was a dialogue that contained the process of negotiating Ibrahim to the angels not to destroy the prophets of Luth, because in it there was Luth, a prophet who believed and obeyed the commands of Allah swt (ad-Dimasyqi 2000).Quraish Shihab also explained the same thing, that Ibrahim was someone who had a very patient nature.
Ibrahim did not like it when the reserve was moved, so he felt sorry if he saw others stricken by disaster.It was this attitude of ḥalīm that Ibrahim had that made him restrain the angels from moving the adzab to be inflicted on the prophets of Lut and accept their repentance (Shihab 2012).
In addition, there is another conversation between Ibrahim and the angel when Ibrahim was about to be burned.Although not explicitly mentioned, some salaf mention that while Ibrahim was being thrown into the flames, Jibril offered to help Ibrahim.Jibril said, "O Abraham!Do you have any needs?"Ibrahim replied, "Not to you (Ad-Dimasyqi 2015).The brief conversation explained that Ibrahim did not ask the angels for help, because Ibrahim was sure that Allah would help him.The angel asked Abraham not to be afraid, because they came to give glad tidings.Transcendence.
Believing in the existence of angels and what angels do is God's command alone.

c. Abraham's dialogue with king Namrud
The story of Ibrahim's dialogue with Namrud is narrated in This episode contains aspects of transcendence.Likewise, it contains the humanization aspect, which is when Ibrahim invites his father and people to leave behind materials that do not bring good at all to them.Explaining the liberation aspect is when Ibrahim prevented his father and people from worshipping idols, which is a possibility.

e. Abraham's Dialogue with His Wife
There is no explicit mention in the Qur'an of the conversation between Abraham and his wife (Sarah) except when they had a dialogue with an angel.However, Ibn Kathir mentions that there was a conversation between Ibrahim and Sarah when he

h. Relevance and Implementation in the Indonesian context
The most substantive thing in this study related to the story of Ibrahim is about Abrahamic communication or dialogue.This is very important because it can be used as a model in communicating and / or interacting in social life, including in the current and Indonesian context.Among the important things that can be taken are: first, communication needs to be based on the divine spirit, namely submission and total obedience to God.
Related to that, the material or content spoken or communicated remains in line with the standard of truth values that God has set.
Second, with anyone who communicates, communication must be done well, such as being patient, courageous, straightforward, but still polite and humble.This attitude will usually cause sympathy from the parties to whom they communicate.Third, the material or ideas conveyed need to be easy to understand, clear and argumentative.In this context, in order to communicate well, it is necessary to master the material with flexible and valid data, and mastery of the methodology.
In addition, in the Indonesian context, the product of interpretation of the Qur'an-based story of Ibrahim can be implemented in the phenomenon of leadership in Indonesia.
Ibrahim's calmness and confidence in facing trials can be used as an example in the context of leaders in Indonesia.In addition, Ibrahim's way of dialogue and speech can also be used as a role

D. CONCLUDING REMARKS
From the presentation of data and analysis, it can be concluded that the application of Prophetic Social Sciences is not only based on the experience and prophethood of Muhammad saw.
But it can also be applied to verses from other prophetic stories or even other stories that contain prophetic elements, so that the meaning of prophetic terms is not narrow and can continue to be developed.
In addition, the point that can be drawn from is how Abrahamic success became a figure for (at least) three divine religions.With Ibrahim's concept and attitude when dialoguing, it can be analyzed that Ibrahim can place and position his interlocutor.Ibrahim often conducts dialogues that provoke his interlocutors to think critically and rationally, thus making his interlocutors realize their shortcomings, mistakes and weaknesses.
Ibrahim is a figure who does not make decisions authoritarianly.This can be seen in Ibrahim's attitude when asking Isma'il for his opinion.Ibrahim's captivity and surrender is also another privilege that deserves to be exemplified.The concept of Ibrahim's Dialogue needs to be used as a role mode in social interaction.Because one of the ways that can be taken in judging someone is to pay attention to how he dialogues.Researchers realize that there are still many shortcomings and errors in what researchers study.There are still many gaps that can be taken to discuss ISPs but with different objects, such as prophetic social values in the verses of Moses or verses of Jesus, and others.
Kuntowijoyo rejected the concept of methodological secularism, contrary to the belief held by many Westerners.Instead, he proposed a novel approach called methodological objectivism.Translating the subjective values of one's comprehension of the original values, and may be accepted by everyone without necessarily agreeing with the original values (Muttaqin 2016).Surah Ali Imron verse 110 became the initial paradigm of the formation of ISP.According to Kuntowijoyo, the verse contains four implied points and three main pillars (Kuntowijoyo 2001).The four implied points in question are: First, the concept of choosen people.What is described about choosen people in Islam is certainly different from the choosen people version of Judaism.

Fida
figure among other prophets.First, Ibrahim has successfully passed the tests given by Allah (swt), both tests in the family and in his preaching to the community.Second, Ibrahim gained his understanding of god and raised his belief in god from maqām 'ilm Ibrahim's communication to Allah in the Qur'an is actually a lot in the form of Abrahamic prayers as in QS. al-Baqarah [2]: 126-129, QS.Ibrāhim [14]: 41, and QS.al-Ṣāffāt [37]: 100.In the Qur'an, these prayers are not responded to by words like dialogue in general, but Allah answers them through the fulfillment of Abrahamic strings and verses.In addition to prayer, there is communication between Ibrahim and Allah narrated in the Qur'an, namely the dialogue about bringing the dead to life (QS.Al-Baqarah [2]: 260).According to al-Thabari, this dialogue took place after Ibrahim had a dialogue with the king of Namrud (Ath-Thabari 2008).In the verse it is explained that Ibrahim asked Allah (swt).to show how to bring the dead to life.The question was aimed at increasing his belief in god from maqām 'ilm al-yaqīn to maqam 'ain al-yaqīn, not merely without reason.Allah then showed his power by commanding Ibrahim to take four birds and chop them, then put them on each different hill.Subsequently, by the power and permission of Allah the birds immediately came back to Abraham.In this episode, it describes how Ibrahim placed himself humbly before Allah Almighty.and surrender to what God has given him.Meanwhile, Allah answered Abraham's prayers and commanded Ibrahim to do something that was impossible for mankind to do.This is to increase the degree of faith and faith of Ibrahim.The aspect of transcendence is very visible in the episode, namely that everything that happens is always influenced by the intervention of Allah Almighty.Although reason (human reason)
Implementation ofKuntowijoyo's Prophetic Social Sciences   As An Approach to Reconstruct The Interpretation of The Qur'anic Verses of The Story of Ibrahim mode.Leaders, especially in the Indonesian context, need to work on the values contained in the person of Ibrahim.In addition, it is also necessary to strive and follow the way of dialogue as what Ibrahim did, both in dialogue with the above and below.

RESULTS AND DISCUSSION 1. Kuntowijoyo's Islamic Paradigm and the Prophetic Social Sciences a. Islamic Paradigm-Qur'anic Paradigm
and "Qashash al-Anbiyā'" by Ibn Katsir(Imaduddin 2015).Furthermore, the researchers also provide data from Kuntowijoyo's other literary works that exhibit a link with this study, including his books entitled Islamic Paradigm, Muslims Without Mosques, as well as various written materials, books, or scientific publications that might substantiate the research.This research employs analytical descriptive techniques to process data, wherein the condensed data are used to identify relevant information and subsequently described the acquired data.Researchers then undertake a comprehensive analysis of this data to fulfill the study's objectives.C.Contrary to popular belief, Kuhn did not assign any specific definition to the term "paradigm" in his book "The Structure of Scientific Revolution," although mentioning it 21 times throughout his work.It may be inferred that this significance is derived from Kuntowijoyo's own perspective.Robert Friedrichs and George Ritzer were among the individuals who attempted to articulate the significance of the paradigm.Friedrichs formulated the paradigm as follows;"…as a fundamental view of a discipline about what is subject matter that should be studied (a fundamental image a discipline has of ist matter)." Eleventh, Animate the bird.Twelfth, the birth of Isma'il.
people.Seventh, Ibrahim cutinto barrels of idols.Depal, Ibrahim was interrogated, Ninth, Ibrahim was burned.Tenth, Dialogue with Namrud.namelyConceptanalysis on how to dialogue Nabi Ibrahim with Prophetic Social Sciences.A study that will bring text to context the dialogue of the prophet Abraham to the realm of the social situation of society.b.Prophet Abraham's Dialogue in the Qur'anThe style of responding to the interlocutor in general (suchas rhetoric, how to express opinions, respond to arguments, give affirmations, mediate disagreements) can reveal a person's personality.No exception is the style of dialogue of Nabi Ibrahim, which is narrated in the Qur'an.There are at least six divisions of the major themes of Abrahamic dialogue in the Qur'an.First, the interlocutor is divided into six, namely first, Abrahamic dialogue with Allah swt.Second, Abraham's Dialogue with Angels.Third, Implementation ofKuntowijoyo's Prophetic Social SciencesAs An Approach to Reconstruct The Interpretation of The Qur'anic Verses of The Story of Ibrahim compassionate personality.He is also a servant of Allah who has many istighfar (Al-Suyuthi and Al Mahalli 2015).
vv. 74-76).In Tafsir Jalalain, it is mentioned that Ibrahim had a very gentle, patient and

Abraham's dialogue with his father and people
off." As-Suddi, Muhammad bin Ishaq, and Qatadah interpret as "Two men were brought in, both of whom had been sentenced to death before.But Namrud ordered one to kill and forgive the other.According to Namrud, the act seemed to revive one and kill the other.
intended to call on Namrud to worship Allah.When Ibrahim said "my god is the one who turns on and off", Namrud says "I can turn on and d.Ibrahim bravely destroyed the idols they worshipped.Ibrahim could not prove that what was worshipped had power.Realizing that his deity could do nothing.Just follow the deity of his ancestors.