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[IN SEARCH OF THE MOON ]]>
<![CDATA[Ahmad Musonnif]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 02 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.02.105-125
<![CDATA[This article deals with varieties of epistemological methods in calculating days of lunar calendar (hijri), mainly on the beginning date of months. Examining different methods in Indonesian Islamic-scape, it argues that there are three epistemological models which are rooted at Islamic classical epistemologies; the ahl al-hadith (textualist), the ahl al-ray (contextualist), and the intuitive sufi. The ahl al-hadith emphasizes on the empirical rukyatul-hilal (witnessing the moon), whereas the ahl al-ra’y strongly concerns on the mathematically rational method. The sufi, not so popular in Indonesia but influential in some sufi circles, deploys the intuitive kashf (uncovering) method. In some cases, these three are however intertwined and in contradiction one to another. The article futher argues that different method-in-use is strongly influenced the local spesificties of diverse Indonesian Muslim’s backgrounds, and groupings.]]>
<![CDATA[SIBLING RIVALRIES ]]>
<![CDATA[Zuly Qodir]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 02 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.02.127-151
<![CDATA[The issues of religious proselytization as well as the construction of house of worship are of main contentious topics inciting tensions between religious adherents, particularly between the minority Christians and the majority Muslims in contemporary Indonesia. This article discusses these two inter-religious problems and poses a question to extent that the competition between Muslim and Christians, both in their missionary activities and the building of new house of worship, inflicting inter-religious relation in contemporary Indonesia. Taken some cases as points of discussion, this article further offers that inclusive dialogue and social justice are solutions to minimize—even to prevent—the worsening tension between Muslim and Christians.]]>
<![CDATA[FRAMING ANTI-AMERICAN SENTIMENT AND ITS IMPACTS ON TWO MUSLIM COUNTRIES ]]>
<![CDATA[Wasisto Raharjo Jati]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 02 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.02.153-166
<![CDATA[The term “anti-American” sounds debatable in analyzing the relationship between Islamic world and United States. This term arguably stems from Huntington’s thesis on clash of civilization, which argued that the culture is the main belligerent instead of countries in the conflict. Two main cultures: the contrast between the West and Islam often eventually shapes the rivalry relationship between these two civilizations. Investigating the persistence rivalry between the two through critical literature review method, this article tries to answer the question of why Muslims are still hostile to American culture. It further argues that that media, which are mostly from Middle Eastern countries, have essential in shaping the fluctuated trend of anti-American sentiment among Muslims. This heavily depends on the impact of US foreign policy on Arab that might precipitates anti-American sentiments.]]>
<![CDATA[WHITHER ISLAMIC CIVILIZATION? ]]>
<![CDATA[Imam Fu’adi]]>;
<![CDATA[Ngainun Naim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.01.83-103
<![CDATA[Traditionally dated from the 8th to the 14th century, historians generally agree on the period of the golden age of Islamic civilization. They count that the keys to this civilizational achievement laid on the flourishing educational institutions, scientific findings, and the births of influential Muslim scholars. This article tries to reframe the significance of education in the creation of Islamic golden age and offer a brief reminder to the importance of education for contemporary Muslim societies. It is a bibliographical study for the materials for the discussion are taken from books, journal articles, and other written sources related to the topic. The collected data were then analyzed by content analysis. This article argues that the state policies on education is the key for the past Muslim golden age. Scientific culture ranging from namely research tradition, translation tradition, reading tradition to scientific habitus are essential in the making of Muslim golden age. This historical records reserves as a reminder for contemporary Muslim to reestablish the past golden age that lies on the reformation of educational system.]]>
<![CDATA[ARTICULATING TAKFIR ]]>
<![CDATA[Saifudin Asrori]]>;
<![CDATA[Amsal Bakhtiar]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 02 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.02.167-187
<![CDATA[Takfir is an ideology of excommunicating fellow Muslims because of having different beliefs or expressing a different point of view. This article deals with the development of the takfir doctrine which separates some groups not only based on theological aspects but also on socio-political aspects, such as justifying the democratic system or collaborating with enemies of Islam. It particularly addresses the question of how Ayman al-Zawahiri globalized the takfir doctrine as a campaign against secularism, capitalism, human rights, and environmental crisis, in order to invite local jihadist groups to fight together in a global sphere.]]>
<![CDATA[TOLERANCE WITHOUT LIBERALISM ]]>
<![CDATA[M Khusna Amal]]>;
<![CDATA[Norshahrir Saat]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 02 (2021) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2021.16.02.189-211
<![CDATA[There has been a rising Islamic fundamentalism, and intolerance cases in contemporary Indonesia. The fundamentalism problem in Indonesia particularly points to the Wahhābi for its puritanical ideology as the root of the intolerance cases. This article aims to analyse Indonesia’s largest Muslim organization, Nahdlatul Ulama (NU) and its responses towards the Wahhābi group. Being the forefront for the struggle against fundamentalist Muslim groups in post-New Order Indonesia, this article argues that NU adopts an intolerant approach in dealing with Wahhābi groups and their Islamic dakwah (preaching) activism. Taking a close look at a local branch of NU in Jember, East Java, the organisation’s approach is indeed ambiguous. On the one hand, NU calls for religious moderation, pluralism, and anti-violence approaches, but on the other hand, it also violates the principle of pluralism and democracy and is prone to authoritarianism for banning the Wahabi group’s rights to establish their educational institution in Jember. Based on a series of field research, this article contributes to the complexities of NU’s responses towards religious pluralism and the limits of the NU’s tolerance in contemporary Indonesia.]]>
<![CDATA[HALAL INDUSTRIES ]]>
<![CDATA[Muhammad Aswad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 17 No 01 (2022) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2022.17.01.1-25
<![CDATA[This article deals with the marketing strategies of halal certified products by Small and Micro Enterprises (SMEs) amid the rising middle-class Muslims in contemporary Java, Indonesia. These SMEs’ entrepreneurs compromise of the middle-class Muslims who are particularly concerned with fashion industries, snacks, and beverages with halal-certified label. Taking into account Benefit Opportunities Cost Risk (BOCR)-Analytic Network Process (ANP) as an approach, this article tries to identify both the proliferation of halal-certified products and the dominant mixed-factors in marketisation of halal products, including the marketing strategies used by SMEs. This article concludes that promotion—both conventional and digital—is widely essential, besides the product, price, and place aspects. Along with the rise of the middle-class Muslim in contemporary Indonesia, the commodification of religious symbols through halal-certification is one important factor that encourages the production of Muslim middle-class economy in contemporary Indonesia.]]>
<![CDATA[MOBILISING MUSLIM ORGANISATIONS AMID THE PANDEMIC IN INDONESIA ]]>
<![CDATA[Ahmad Suaedy]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 17 No 01 (2022) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2022.17.01.45-69
<![CDATA[Collective action to protect individuals from all forms of threatening causes, including the Covid-19 pandemic, is urgently needed. The Covid-19 pandemic urged religious practices and traditions to adapt to a situation where a series of health protocols must be observed. In order to prevent the spread, World Health Organisation (WHO) issued strict health protocol rules. Some of these rules seem to be contradicted to traditions and religious practices. This article tries to investigate the ways religious societies react and respond to the health crisis caused by Covid-19. In this respect, this paper strives to answer the questions of how Indonesian Muslims respond to the pandemic of Covid-19, how religion contributes to the prevention of transmission and infection, and overcomes the social problems impacted by the pandemic, and to analyze obstacles faced by Indonesian Muslims to enhance collective awareness to the danger of the Covid-19 pandemic. This article argues that civil or non-governmental religious leaders and groups, in general, play an important role to prevent and overcome the pandemic and after because of their independency to make decisions and awareness to the severity of the Covid-19 pandemic. The involvement of religious leaders who have authority at the grassroots level strengthens the legitimacy of the obligation to comply with health protocols and has succeeded in reducing the rate of transmission and death and increasing healing. Religious authority owned by clergy at lower levels has also encouraged increased participation in social solidarity which is demanded instead to depart from diversity and not similarities, among others due to Covid-19.]]>
<![CDATA[THE ASSEMBLAGE OF INTERRELIGIOUS DIALOGUE AND TOURISM ]]>
<![CDATA[Taufiqurrohim Taufiqurrohim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 17 No 01 (2022) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2022.17.01.97-113
<![CDATA[The touristic place provides discourses that are worth examining as to which how the management of the site, its internal contestation and development, as well as experiences of its visitors. Examining a heritage of the ancient Majapahit kingdom in Java, this article discusses the assemblage of tourism and religious sites and the extent the site serves as a reservoir for interreligious dialog in contemporary Indonesia. It tries to point out how interreligious dialogue is at work in this site and how surrounding communities participate and respond to the perseverance of the site. Finally, accentuating Swidler’s theory of dialogues, this paper looks at the practice of interreligious dialogue at a touristic site and how religious harmony is negotiated by Buddhist and Muslim through the site and the construction of “the other” by both religious communities.]]>
<![CDATA[THE CHAMPION OF THE GRASSROOTS REVISITED ]]>
<![CDATA[Fuad Faizi]]>;
<![CDATA[Ratno Lukito]]>;
<![CDATA[Achmad Uzair Fauzan]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 17 No 2 (2022) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2022.17.2.115-141
<![CDATA[Emha Ainun Najib (Cak Nun) is a charismatic and controversial Muslim cultural leader who has a wide audience in Indonesia. Along with an ensemble band called Kiai Kanjeng, he has monthly performances in various parts of Indonesia Adding to that, they are occasionally invited by institutions, individuals, or businesses. In the New Order era, on behalf of the disadvantaged, Cak Nun’s criticisms against a highly controversial dam project in 1980–1991 showed his rebellious tendencies in the face of state and elite despotism. As a result, Rasmussen (2010) eventually refers to him as “the champion of the grassroots.” However, since his involvement in the corporation-induced mudflow of Lapindo in Sidoarjo in 2006, his stand on the grassroots has actually been doubted. However, based on his recent stage performances in several regions hit by industrially-induced environmental crises, particularly in Pati's northern Kendeng, some groups have begun to question whether the assumption that Cak Nun is “the champion of the grassroots” is still relevant. By elaborating on the ways in which various onstage and backstage stories were formed in northern Kendeng, this paper argues that Cak Nun is perceived to deliver confusing messages, resulting in the affected communities becoming more divided and fragmented.]]>
