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[THE PEACOCK IN SUFI COSMOLOGY AND POPULAR RELIGION ]]>
<![CDATA[Martin van Bruinessen]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2020.15.02.177-219
<![CDATA[In various cultural and religious contexts, from West Asia to Southeast Asia, we come across a number of quite similar creation myths in which a peacock, seated on a cosmic tree, plays a central part. For the Yezidis, a sect of Sufi origins that has moved away from Islam, the Peacock Angel, who is the most glorious of the angels, is the master of the created world. This belief may be related to early Muslim cosmologies involving the Muhammadan Light (Nur Muhammad), which in some narratives had the shape of a peacock and participated in creation. In a different set of myths, the peacock and the Tree of Certainty (shajarat al-yaqīn) play a role in Adam and Eve’s fall and expulsion from Paradise. The central myth of the South Indian Hindu cult of the god Murugan also involves a tree and a peacock. The myth is enacted in the annual ritual of Thaipusam, like the Nur Muhammad myth is still enacted annually in the Maulid festival of Cikoang in South Sulawesi. Images of the peacock, originating from South India, have moved across cultural and religious boundaries and have been adopted as representing the different communities’ peacock myths.]]>
<![CDATA[AUTHORSHIP OF THE JAWI ‘ULAMA’ IN EGYPT ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2020.15.02.221-264
<![CDATA[Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.]]>
<![CDATA[PROPHET’S MEDICINE AMONG THE CONTEMPORARY INDONESIAN SALAFI GROUPS ]]>
<![CDATA[Jajang Jahroni]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2020.15.02.315-343
<![CDATA[The old-centuries medical forms claimed to have been exemplified by the Prophet Muhammad, called Prophet’s medicine, have been reinvented by the contemporary Indonesian Salafis. This invention is parts of their attempts to return all aspects of life to the authoritative resources. In doing so, the Salafis use modern packaging to attract non-Salafi Muslims. As a result, Prophet’s medicine has been popular among certain Muslim groups. The presence of Prophet’s medicine, to some extent, challenges conventional medicine which is hardly affordable by the average people. This is made possible by an open political climate which occurs in Indonesia over the last two decades. It eventually leads to the diversity of medicinal knowledge in the country.]]>
<![CDATA[ISLAM, ETHNICITY, NATIONALISM, AND THE BURMESE ROHINGYA CRISIS ]]>
<![CDATA[Mark Woodward]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2020.15.02.287-314
<![CDATA[This article discusses the world’s most oppressed people, the Muslim Rohingya of Burma (Myanmar) through the lens of “state symbologies and critical juncture”. It further argues the amalgamation of Burmese-Buddhist ethno-nationalism and anti-Muslim hate speech have become elements of Burma’s state symbology and components. Colonialism established conditions in which ethno-religious conflict could develop through policies that destroyed the civic religious pluralism characteristic of pre-colonial states. Burmese Buddhist ethno-religious nationalism is responsible for a series of communal conflicts and state repression because it did not recognize Muslims and other minorities as full and equal participants in the post-colonial national project. Therefore, the cycles of violence and the complexities of inter-ethnic and inter-religious relations indicate that Burmese political culture has become increasingly violent and genocidal.]]>
<![CDATA[THE DYNAMICS OF PESANTREN LEADERSHIP FROM THE DUTCH ETHICAL POLICY TO THE REFORMATION PERIODS ]]>
<![CDATA[Auliya Ridwan]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 02 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2020.15.02.365-400
<![CDATA[In its early periods, pesantren as a type of Islamic educational institution focused merely on religious teachings. Socio-political pressures and the need to carry out Islamic outreach have pushed kiai as pesantren leaders to negotiate their idealism according to the circumstances in different historical periods. Historical accounts from the Dutch colonial period to Indonesian independence show that kiai leadership becomes the decisive factor as well as the legitimation for pesantren to take certain actions during precarious situations. To examine the institutional development of pesantren in the post-reformation era, a recent ethnographic fieldwork has been carried out in three pesantren in Madura, Java, and Lombok. This paper discusses the development and transformation of pesantren as an institution from the Dutch Ethical Policy Period until today. It demonstrates pesantren’s involvement in anti-Western campaigns and trials of affiliation with oppositions in the colonial period. This paper shows how Islamic virtues remain the heart of pesantren education and examines how innovation in contemporary pesantren regarding pedagogies and values translated in seemingly non-religious areas is substantially based on religious values.]]>
<![CDATA[THE OBSERVER OBSERVED ]]>
<![CDATA[Nico J.G. Kaptein]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2021.16.01.1-14
<![CDATA[In his seminal Islam Observed: Religious Developments in Morocco and Indonesia from 1968, the American anthropologist Clifford Geertz (1926-2006) placed the comparative study of Muslim societies on the research agenda. In view of my knowledge on the history of Islam in Indonesia, it stroke me that the political dimension of religion did not take an important place in the book. This is the more remarkable because during Geertz’s fieldwork in Java in 1953-4 manifestations of political Islam regularly popped up, and Geertz did not only notice those, but also recorded them in his book The Religion of Java from 1960. In this paper I will go into the question of why Geertz did not give a more prominent place to political Islam in his analysis of Muslim cultures, and what concepts of both Islam and religion he used.]]>
<![CDATA[MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM ]]>
<![CDATA[Eja Armaz Hardi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2021.16.01.15-29
<![CDATA[Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.]]>
<![CDATA[RAPPROCHEMENT BETWEEN SUNNISM AND SHIISM IN INDONESIA ]]>
<![CDATA[Asfa Widiyanto]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2021.16.01.31-58
<![CDATA[Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of ‘Indonesian Islam’. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of ‘Indonesian Islam’, the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.]]>
<![CDATA[THE POLITICS OF A LOCAL SUFISM IN CONTEMPORARY INDONESIA ]]>
<![CDATA[Rizqa Ahmadi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2021.16.01.59-82
<![CDATA[This article discusses the politics of local Sufi group (tarekat) in Indonesia, the Shiddiqiyyah. It addresses the locality of Shiddiqiyah tarekat and its politics during New Order Indonesia and following the fall of the regime. It is argued that the Shiddiqiyah, a local tarekat with its roots in East Java and later successfully welcomes national reputation, is an example of a tarekat that utilizes nationalistic slogan to expand its influence as well as to protect the tarekat from heretic accusation. Through a series of intensive fieldwork, the article argues that the Shiddiqiyyah has successfully maintained ideological patronage to the New Order Indonesia through nationalistic slogan which has been a core value of the group. The doctrine of nationalism has been translated in Sufi and Javanese idioms and become fundamental doctrine of the Shiddiqiyyah.]]>
<![CDATA[ETHNOGRAPHIC STUDY OF SONGKET WEAVERS IN SUKARARA VILLAGE ]]>
<![CDATA[Baiq El Badriati]]>;
<![CDATA[Nur Syam]]>;
<![CDATA[Sirajul Arifin]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 17 No 01 (2022) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21274/epis.2022.17.01.27-43
<![CDATA[This article addresses the intersection between gender, ethnicity, work performance, and economic capital. It focuses on Sasak Muslim women who weave songkets and their economic capital in Sukarara Village, Central Lombok. This article using an ethnographic approach focused on economic capital of songket weaver. The behavior, attitudes, and personalities that are inherent in weavers in their daily operations are examined holistically and particularly through qualitative research. This study found that Sasak Muslim women who weave songket fabric in Sukarara are in good performance due to their ability to use time wisely and complete tasks quickly and effectively. They are economically capable based on a lack of consumer debt, their capacity in business, their possession of investments, their ability to manage business finances, and their mental readiness for monetary turbulence. In this framework, Sasak Muslim women’s economic capital in songket weaving is separated into three roles: as the center of the family, as vehicles for personal fulfillment, and as wives.]]>
