Epistemé: Jurnal Pengembangan Ilmu Keislaman
FOCUS Epistemé: Jurnal Pengembangan Ilmu Keislaman aims to strengthen transdisciplinary perspective on issues related to Islam and Muslim societies. The journal is committed to publishing scholarly articles dealing with multiple facets of Islam and Muslim societies with a special aim to expand and to deepen a transdisciplinary approach in the study of Islam as tradition, culture, and practice. It focuses on topical issues which include scholarship on classical and contemporary studies on Islam and Muslim societies and takes a transdisciplinary approach that benefits from a cross-cultural perspective. SCOPE Epistemé: Jurnal Pengembangan Ilmu Keislaman specializes in the study of Islam and Muslim societies and aims to strengthen transdisciplinary studies on Islam and Muslim societies. The published articles will explore the discussions on classical and contemporary Islamic studies from different socio-scientific approaches, such as anthropology, sociology, politics, international relations, ethnomusicology, arts, film studies, economics, human rights, law, diaspora, minority studies, demography, ethics, communication, education, economics, philosophy, and philology. Studies grounded in empirical research and comparison of relevance to the understanding of broader intellectual, social, legal, and political developments in contemporary Muslim societies reserve as the crucial scope of the journal.
Articles
186 Documents
<![CDATA[ISLAMIC THEOLOGY IN THE SEVENTEENTH CENTURY ACEH ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.121-143
<![CDATA[This paper examines ‘Abd al-Ra’ūf al-Sinkili’s concept of tawhid. Using a historical approach and content analysis, this paper argues that tawhid is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially Sufism. ‘Abd al-Ra’ūf al-Sinkili stated that the first commitment for a human being is to accept the Oneness of Allah, and purity it from all things inappropriate to Him with the statement of lā ilaha illā Allāh. This affirms that Allah is believed to be the only Being. There is no existence without the existence of Allah (lā ilāha illā Allāh). This statement of creed implies two meanings: to negate any existence (al-nafyu), and to confirm only one existence (al-ithbāt), which is the existence of al-Haqq (the true Being). Al-Sinkili also states that Allah is One, without our attempt to make Him One. Allah is true without a need to truth legitimation from humans.]]>
<![CDATA[“THE SPIRITUAL TURN” ]]>
<![CDATA[Ahmad Sidqi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 2 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.2.289-303
<![CDATA[This article discusses the philosophical dimension of post-modern societies. It examines the champion of rationalities of modern human beings and contends its contemporary limits. It argues that the modern rational philosophies that over-simplify the meaning “being” in metaphysical form has led to the civilizational crisis. In religious dimension, modern human has been sacrificing their inner spiritual dimension of humanity. As a response to this crisis, modernity has initiated the birth of “spiritual turn” that modern human tries to reinvent their spirituality, mainly through Islamic Sufism. This article further examines the significance of Sufi concepts of the 14th century Sufi master Ibn Atha`illah (1259-1310). Examining his Sufi concepts from the lights of post-modern philosophy as panacea for modern diseases, this article found that the concept of spiritual knowledge (ma’rifat) is an essential concept as transcending the limits of rationality and materiality of modern philosophy]]>
<![CDATA[THE MILLENNIAL KIAIS ]]>
<![CDATA[Evi Fatimatur Rusydiyah]]>;
<![CDATA[Halimatus Sa’diyah]]>;
<![CDATA[Masykurotin Azizah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.75-97
<![CDATA[The development of social media technology provides people with more accessible information about religious knowledge. Everyone can learn the religion from social media, particularly Youtube. This phenomenon seems to force young Nahdlatul Ulama (NU) kiais (religious experts) such as Gus Baha, Gus Miftah, and Gus Muwafiq to be more adaptive and familiar to social media platform, like Youtube. This makes them close to being called “the millennial kiais.” Using a phenomenological approach based on observations on Youtube, this paper examines the performance of millennial kiais in carrying out the process of dakwah (Islamic proselytization) and in becoming role models for social education as they do. The educational interaction carried out by these millennial kiais on Youtube seems to be very effective in attracting the interest of wider citizens. The number of their viewers reaches between four to eight million in one year. The number of videos viewed is around one hundred. The model of social education introduced by these millennial kiais is analyzed through the Bandura theory which starts through a process of stimulation and observation and is followed by a process in mental cognition, which creates motivation and demands a response by clicking the likes button and subscribing comments. The response marks the beginning of a constant change of behavior.]]>
<![CDATA[RADICALISING THE TRADITIONALISTS ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.1-21
<![CDATA[The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, the article finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia.]]>
<![CDATA[CONTINUITIES AND CHANGES ]]>
<![CDATA[Ahmad Sabri]]>;
<![CDATA[Meirison Meirison]]>;
<![CDATA[Jhoni Warmansyah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.23-38
<![CDATA[This article discusses continuities and changes of educational institutions during the political transition from the Seljuq dynasty to the Ottoman sultanate. It diachronically examines elements of education which were transformed and adapted into a new political structure under the political regime, the Ottoman. This article will closely look at institutional transformation and educational curricula as to which the changing political regime affected contents and management of Islamic education. This article further argues that the political transformation from the Seljuq to the Ottoman had generated a new educational system in which the Ottoman imposed the attempts to integrate Islam and modern sciences. At managerial level, the transformation has also invited the introduction of science in Islamic educational system. Western educational system reserved as an important reference for this transformation amid the changing regime from the Seljuq to the Ottoman.]]>
<![CDATA[YOUTH MOVEMENT AND ISLAMIC LIBERALISM IN INDONESIA ]]>
<![CDATA[Herdi Sahrasad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.145-175
<![CDATA[This article examines dynamics of Islamic discourses in Post-New Order Indonesia, focusing on the birth of Jaringan Islam Liberal/JIL (Islamic Liberalism Network). The network which emerged in 2001 was a result of informal meeting and group discussions of young intellectuals at Jl. Utan Kayu 68 H, East Jakarta who later agreed to establish the JIL. Since its earliest foundation, the networks has been at the forefront to attack Islamic extremist and fundamentalist groups while calling for Islamic liberalism. This article tries to portray the emergence of the JIL and its liberalism agenda and offers the contestation on Islamic liberalism in Indonesia. As for the latter, it not only encapsulates responses of fundamentalist groups, but also important Muslim organisation, like the traditionalist Nahdlatul Ulama/NU and the Modernist Muhammadiyah, and important Indonesian Muslim thinkers. This article further argues that Islamic liberalism that takes its root to Muslim activism during the New Order Indonesia has shaken the basic foundation of religion as introducing liberalism in Islamic discourses. It has invited contestation and responses for a significant Muslim group, including the two-most important Indonesian Muslim organisations, the NU and the Muhammadiyah. As this article further demonstrates, the contestation is mainly because of different opinions among Muslims on the limit of reason to understand religion.]]>
<![CDATA[GENDER IN ISLAMIC INHERITANCE ]]>
<![CDATA[Rahmatullah Rahmatullah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.99-119
<![CDATA[This article examines a debate on gender equality, which is considered by some to be in conflict with the Qur’an, an-Nisa [4]:11. Using a philosophical approach and analyzing Sa‘ id Ramadan al-Buti’s concept of inheritance in his Al-Mar’ah Bayna Tughyan al-Nizam al-Gharbi wa Lata’if al-Tashri’ al-Rabbani, this paper tries to refute this allegation and offers a more gender-friendly interpretation. For al-Buti, the verse has actually liberated women because the provisions are caused by the responsibilities imposed by Islam on men as prospective husbands, not on women. On the contrary, if women are more empowered than men, that becomes a moral issue, not a shari’a one. Women have been given freedom by the shari’a in order to determine their choice to participate in bringing about stability in life. A condition that women are more empowered than men will not be the cause of changes in the shari’a’s provisions concerning inheritance.]]>
<![CDATA[ETHNICITY AND ISLAMIC ACTIVISM IN DIASPORA ]]>
<![CDATA[Abdul Wahid Hasyim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.55-74
<![CDATA[This article examines the “urang awak”, a term referring to the Minangnese who trace their origin to Minangkabau in West Sumatera , and their dakwah activism in diaspora. It problematises the relation of Islam activism and ethnic identity of a diasporic community in contemporary West-Java, Indonesia. It further argues that mosque has been central to the activities of dakwah activism of the urang awak in diaspora. As this article demonstrates, the Harakatul Jannah Mosque and Al-Anwar Mosque reserve as important bases for dakwah activism of urang awak in a dominant culture of Sundanese and Javanese. Through these mosques, the urang awak attempt to preserve their ethnic identity, mainly expressed through the mosques’ architecture, language, and religious activities that clearly symbolise the identity of urang awak.]]>
<![CDATA[ISLAMIC POPULISM IN POST-TRUTH INDONESIA ]]>
<![CDATA[Rubaidi Rubaidi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.02.265-286
<![CDATA[This article examines the rise of Islamic populism in post-truth Indonesia. It particularly discusses the proliferation of Islamic populism narratives in social media that lead to hoaxes and hate speeches which appeared in series of political elections. This article argues that there has been a similar pattern of Indonesian form of populism to that of other parts of western countries, particularly the US and the UK. Like populism in the latter two countries, the issue of “indigeneity” has generated the reproduction of post-truth narrates, ranging from false-news, hoaxes, and hate-speeches, blaiming the so-called “foreign” elements of the country. Islamist mobilisation is central to explain the proliferation of post-truth politics which cultivates tensions and divisions among society and reserves as a threat to democratic consolidation in contemporary Indonesia.]]>
<![CDATA[ISLAMIC EDUCATION IN A MINORITY SETTING ]]>
<![CDATA[Muhammad Fahmi]]>;
<![CDATA[M Ridlwan Nasir]]>;
<![CDATA[Masdar Hilmy]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.02.345-364
<![CDATA[This study documents how multicultural education is constructed and implemented in a local pesantren in Tabanan, Bali, Indonesia, namely PBBI (Pesantren Bali Bina Insani). It demonstrates that the multicultural education in this pesantren is based upon the reality of religious, cultural, ethnic, group, and gender diversity that exists surrounding the pesantren. Teaching and administrative staff of this pesantren consist of Muslims and Hindus. Students come from the different socio-cultural backgrounds. Inclusive and tolerance values are incorporated into the curriculum of the pesantren. Multicultural education in this pesantren has become a strategic instrument for adaptation to the Hindu environment where it is located. The pesantren teaches students how to implement Islamic teaching on pluralism and inclusivism in their daily activities.]]>
