Refine Search

New Search

Results in Journal Epistemé: Jurnal Pengembangan Ilmu Keislaman: 192

(searched for: journal_id:(1100571))
Page of 4
Articles per Page
by
Show export options
  Select all
Nico J.G. Kaptein
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 16, pp 1-14; doi:10.21274/epis.0.0.00.00-00

Abstract:
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.
Eja Armaz Hardi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 16, pp 15-29; doi:10.21274/epis.2021.16.01.15-29

Abstract:
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.
Rizqa Ahmadi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 16, pp 59-82; doi:10.21274/epis.2021.16.01.59-82

Abstract:
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.
Nico J.G. Kaptein
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 16, pp 1-14; doi:10.21274/epis.2021.16.01.1-14

Abstract:
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.
Asfa Widiyanto
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 16, pp 31-58; doi:10.21274/epis.2021.16.01.31-58

Abstract:
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.
Jajang Jahroni
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 315-343; doi:10.21274/epis.2020.15.02.315-343

Abstract:
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.
Rubaidi Rubaidi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 265-286; doi:10.21274/epis.2020.15.02.265-286

Abstract:
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.
Mark Woodward
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 287-314; doi:10.21274/epis.2020.15.02.287-314

Abstract:
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.
Jajang A Rohmana
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 221-264; doi:10.21274/epis.2020.15.02.221-264

Abstract:
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.
Martin Van Bruinessen
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 177-219; doi:10.21274/epis.2020.15.02.177-219

Abstract:
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.
Auliya Ridwan
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 365-400; doi:10.21274/epis.2020.15.02.365-400

Abstract:
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.
Muhammad Fahmi, M Ridlwan Nasir, Masdar Hilmy
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 345-364; doi:10.21274/epis.2020.15.02.345-364

Abstract:
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 lives.
Herdi Sahrasad
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 145-175; doi:10.21274/epis.2020.15.1.145-175

Abstract:
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 a 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.
Rahmatullah Rahmatullah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 99-119; doi:10.21274/epis.2020.15.1.99-119

Abstract:
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.
Ahmad Sabri, Meirison Meirison, Jhoni Warmansyah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15; doi:10.21274/epis.2020.15.1.23-38

Abstract:
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.
Fuad Mahbub Siraj
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 121-143; doi:10.21274/epis.2020.15.1.121-143

Abstract:
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.
Irham Irham, Sansan Ziaul Haq, Yudril Basith
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15; doi:10.21274/epis.2020.15.1.39-54

Abstract:
This article discusses deradicalization attempts in religious educational settings. It closely examines the roots of religious radicalism and offers the deradicalisation models in religious educational institutions. The discussion contributes to the current scholarship on the role of religious education in deradicalization programs and how create an Islamic educational institution that corfims and applies principles of multiculturalism. The article particularly addresses the roles of teacher, the curriculum aspect of learning, and the translation of multiculturalism into Islamic education. Managerial aspect will be also included in the discussion. It further argues that the implementation of principles of multirculturalism reserves as an important element in confronting radical narratives, both from within and without Islamic tradition. It stands as an attempt to create moderate Muslim subjects who persistently uphold principles of inclusivity and transformative learning through opened-deliberation—rather than indoctrination—in education settings.
Ahmad Zainul Hamdi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15; doi:10.21274/epis.2020.15.1.1-21

Abstract:
The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword whatsoever: 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, 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.
Evi Fatimatur Rusydiyah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 75-97; doi:10.21274/epis.2020.15.1.75-97

Abstract:
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.
Nur Syam
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.419-438

Abstract:
This paper examines the contribution of sociology to the Islamic proselytization. In the context of epistemology, it has the opportunity to develop based on five aspects: factors, systems, interpretative, developmentalism and participatory. The five principles can be developed based on sociological theories. Among these theories, for example are the phenomenology of Islamic proselytization, the social construction of Islamic proselytization, dramaturgy of Islamic proselytization, hermeneutics of Islamic proselytization, communicative acts of Islamic proselytization, and ethnomethodology of Islamic proselytization. Through a sociological approach, the Islamic proselytization will be able to develop more quickly. In further, it can be said that the inclusion of social science is a form of pattern of science development based on the integration of science, namely the phenomenon of Islamic proselytization as an object of study and utilizing other sciences as an approach.
Imam Subchi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 169-188; doi:10.21274/epis.2019.14.2.169-188

Abstract:
Hadrami-Arabs have played essential roles in Islamisation process across Southeast Asian region. This article diachronically examines the history of Hadrami community and their roles in islamisation. It looks at the dynamics, adaptation, and contestation of Islamisation in the region. This article offers actors-centered accounts of how the Hadrami community contributes to Islamic proselitisation activism (dakwah), politics, and contestation within the community. It further argues that, throughout the history of Hadrami in Southeast Asia, political adaptation and contestation have been essential elements that shape the current Islamic-scape in contemporary Southeast Asia.
Nur Syam
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 327-345; doi:10.21274/epis.2019.14.2.327-345

Abstract:
This paper examines the contribution of sociology to the making of Dakwah studies. From epistemological point of view, dakwah studies develops through five elements: factors, systems, interpretative, developmentalism and participatory. These five elements can be developed based on sociological theories. Through a sociological approach, dakwah studies will be able to contribute to general discussion on the sociology of Muslim societies. The article further argues the inclusion of social science is a pattern of knowledge development based on the integration of science, namely the phenomenon of dakwah as an object of study, while utilizing other social science as approaches.
Ahmad Sidqi
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 289-303; doi:10.21274/epis.2019.14.2.289-303

Abstract:
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
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.229-256

Abstract:
The Arab community has an important role in the process of Islamization in Southeast Asian. One of the Arab community that played an important role in the spread of Islam in Southeast Asia was merchant who came from the south of the Arab lands. This paper examines the development of the Hadrami Arab community in Southeast Asia. Using authoritative studies of literature, this paper discusses the development and revival, and the roleplayed by the Hadrami Arab community in several fields such as economics, education, Islamic da’wah and politics in the 18th to 20th centuries. The method used by the Hadrami Arab community in the process of Islamization is by peaceful means, respect for locality, thus facilitating the process of adaptation and reciprocity of the local population in the Southeast Asian.
Kholid Thohiri
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 305-326; doi:10.21274/epis.2019.14.2.305-326

Abstract:
Nahdlatul Ulama (NU) constitutes an important link to the genealogy of Islamic thoughts since inheriting intellectual tradition of classical Muslim scholars. This position delivers a unique approach as to which the NU responds to the changes and reformation of Islamic thoughts. This paper discusses the epistemological position of NU in its relation to the Sunni-theology of Ahlussunnah wa al-Jama‘ah (Aswaja) through examining social relevance and actors-oriented approaches. The article further argues the significant of three cultural fields relevant to better comprehend contemporary dynamics of the NU: namely Pesantrens, Islamic Colleges (PTKI) and Non-Governmental Organizations (NGO). Combining three approaches of Thomas Kuhn’s Shifting Paradigm, Karl Manheim’s Sociology of Knowledge and Abed al-Jabiri’s Epistemology, the article unveils the dynamics of a shifting paradigm of Islamic thought practiced within these three cultural fields of the NU. Pesantren’s interpretation of Aswaja An-Nahdliyyah is thick, based on Bayani and Irfani. However, the scholars of NU and NGO activists are shifting in progress into Burhani’s epistemological model. In other words, methodologically they aspire to change in understanding Aswaja from qauli to manhaji, from Bayani-Irfani to Burhani, and from monolithic-dichotomic to integrative-progressive.
Makrum Makrum
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 235-251; doi:10.21274/epis.2019.14.2.235-251

Abstract:
This paper examines the Quranic perspective on Muslim voting for non-Muslim candidate leader in the election. It discusses the position of non-Muslim in a majority Muslim and democratic Indonesia and serves as a response to contemporary political rallies against the candidacy of non-Muslim. The Jakarta Governor election in 2017 clearly demonstrated how Muslim politics define non-Muslim in democracy. Examining important concepts on leadership, mainly the doctrine of khali>fah, uli al-amr, ima>m, and awliya>’, explained in the Qur’an, this article further argues that this holy scripture has defined criteria of leader for the Muslim. Faith and competencies of leadership candidate serve as main references when Muslim send their vote in the election. In political affairs or nashb al-ima>mah, Muslim is supposed to vote for Muslim candidate while also having obligation to guarantee the fulfillment of civic rights, particularly for non-Muslim.
Naharin - Suroyya
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 189-213; doi:10.21274/epis.2019.14.2.189-213

Abstract:
This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage mind, emotion and ethics as well as to distance themselves from religiously unlawful acts. A series of collective Islamic rituals performed by students is crucial as a way to cultivate collective belongings, to maintain self-integrity, integrity of the soul and to achieve self-actualization.
Ismet Nur
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 253-267; doi:10.21274/epis.2019.14.2.253-267

Abstract:
The Acehenese Islamic educational institution, dayah, has played a major role in institutionalisation of Islam among the Acehness. the development of diversity in community. As a traditional institution, the dayah system has developed and successfully translated principles of modernity through the establishment an integrated educational system. This article examines the modernization of Darul Mukhlisin in Central Aceh and its characteristic in modernising its educational system. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku and the students (santri) of dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varieties of educational methods, environmental changes, the application of test and non-test evaluation types, and so forth. This article further argues that the Darul Mukhlisin has been successfully adopting the dayah system into modern principles of modern management in educational institution. The Darul Mukhlisin resorts as an important agent for religious education, producing learned Muslims who contributes to the development of the Acehness.
Waryono Abdul Ghafur, Zaenuddin Hudi Prasojo, Mohammed Sahrin Bin Haji Masri
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 269-288; doi:10.21274/epis.2019.14.2.269-288

Abstract:
This article examines the theological polemics between Islam and Christianity focusing on the prophetic attribution of Isa al-Masih in Islamic tradition. It takes a close look at the Qur’anic construction upon the Prophet Isa al-Masih as a human being who served as a messenger of God, while briefly comparing the Islamic construction to the Christian tradition projecting Isa-al-Masih as the son of God. Rather than emphasising differences between the two traditions, this article, through the Quranic concept kalimatun sawa’ (the shared principle or meeting point), sheds a new light on a shared belief between Islam and Christian traditions. Both Islam and Christianity believe that Isa al-Masih is the saviour for humanity, the liberator for the weak and the oppressed. The Qur’an maintains Isa al-Masih as one of the ulul azmi meaning that the prophets who successfully liberated his people.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.375-396

Abstract:
Rationalities is being have sufficient as the new god of modern humans. Being the fuel of spirit, they try to negate “Being” or metaphysical. The impact of it they alienate the social crisis and spiritual crisis. The extremely spiritual crisis generates atheism or at least agnostic. They leaned on the knowledges and technologist which have suspected them as the driving force of modernization process have resulted the higher degree of modern humans’ rationality. Instead of losing the beliefs is precisely created the public sphere. The humans modern try to find the spiritual leaned by the Sufism way. One of the interesting Sufism figures to be studied is Ibn Atha`illah. This paper studies about the Ibn Atha`illah’s view in the modern of philosophical Sufism. Practically he was more emphasize the Sufism’s value in ma’rifat view. He is also the main figure of Sufism but his activities or influences was only in it. Ibn Atha`illah was known as the master of Islamic laws in mazhab Maliki and akidah, the competence which as a rule of religious exoteric.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.333-347

Abstract:
The existence of Dayah as an Islamic educational institution in Central Aceh District has a major role in the development of diversity in community. Step by step, the educational institution is developing, both in quality and quantity. Departing from this reality, this paper uses a phenomenological approach, examines the modernization of Darul Mukhlisin’s integrated Dayah educational system, which includes the Dayah education sub-systems. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku and Santri Dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varied methods, environmental changes, the application of test and non-test evaluation types, and so forth. Thus, the existence of Darul Mukhlisin was able to become a bastion of religious education in producing religious cadres and religious generations in Central Aceh.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.257-283

Abstract:
This paper uses the perspective of Islamic psychotherapy examine the development of science and technology in its influence on the changes in adolescent life based on the values of the Qur’an and the Hadith. This research was conducted at MTs Negeri 4 Tulungagung by making student learning activities as the object of research studies. Islamic education is carried out with a spirituality approach through pray, exemplary, patience and sincerity, motivating advice and supervision. Islamic psychotherapy teaches ways to manage mind, verbal, heart and morals of adolescents from physical and spiritual illnesses thatcan be detrimental. First, read the Qur’an as an obligatory routine. Second, prayers in congregation and sunnah prayers. Third, creating a religious and knowledgeable environment. Fourth, fasting Monday and Thursday. This method can develop adolescents to be devoted and knowledgeable man beings, so that adolescents are able to maintain self-integrity, integrity of the soul and achieve self-actualization well.
M Thohar Al Abza, Kamsi Kamsi Kamsi, Nawari Ismail
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.285-306

Abstract:
Tarekat teaches its followers not to glorify conglomerates, to keep their distance from leader, and to live in a way of zuhud, including in the matters of politics. But the Tarekat Qadiriyah wa Naqsyabandiyah in Cukir Jombang was actually involved in practical politics as a supporter of Partai Persatuan Pembangunan (PPP). This paper, which was written in the form of ethnographic design according to the concept of the power relations of Foucault to find new perspectives about the actions of Tarekat communities in politics, in this case explaining the pattern of relations that occurred between the Tarekat Cukir and PPP and discovering the factors causing Tarekat Cukir to support PPP. This paper concludes that between Tarekat Cukir and PPP, there is a mutually beneficial pattern of relations in terms of proximity, but in terms of economic politics, the Tarekat Cukir feels disadvantaged. The dominant reason the Tarekat Cukir supports PPP is because of the dependence of Santri on their Mursyid who is a PPP politician. This is reinforced by the history between the two parties and the spiritual ties that connect the teachers who are both PPP politicians and Santris.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.397-417

Abstract:
The Nahdlatul Ulama (NU) are important parts that greatly value the inheritance of the classical Islamic treasures contained in the work of the Imam Mazhab. Its wealth of sources of understanding, NU has its own uniqueway of responding to reform, while maintaining harmony in tradition and cultural heritage, moderate, tolerant, not extreme, as well as promoting goodness and preventing badness. This paper examines the positioning of NU and its relation to Ahlussunnah wa al-Jama‘ah (Aswaja) based on the social context that accompanies it and the actors involved in it. There are three locus, places, or cultural fields that have important significance because they are a source of discourse, ideas and practices of mazhab in contemporary NU communities: Pesantren, Islamic College (PTKI) and Non-Governmental Organization (NGO). This paper uses three approaches: Thomas Kuhn’s Shifting Paradigm, Karl Manheim’s Sociology of Knowledge and Abed al-Jabiri’s Epistemology are used to study knowledge that is not only the result of theory, but also part of the process of sociology and epistemology. The results show that the majority of Pesantren when understanding and interpreting Aswaja An-Nahdliyyah are heavier and dominant based on Bayani and Irfani. Whereas the scholar of NU and NGOs that had been Bayani and Irfani shifted to Burhani’s epistemological model. In other words, methodologically they want a change in understanding Aswaja from qauli to manhaji, Bayani-Irfani to Burhani,monolithic-dichotomic to integrative-progressive.
M Thohar Al Abza, Kamsi Kamsi Kamsi, Nawari Ismail
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 215-234; doi:10.21274/epis.2019.14.2.215-234

Abstract:
Sufi group (tarekat) mainly dictates its followers to distance themselves from worldy affairs and to live in religious seclusion (zuhud). This article offers a distinct perspective on the study of sufism through examining the political activities of the sufi group the Tarekat Qa>diriyah wa Naqsyabandiyah of Cukir in Indonesia and the group’s political patron, the Partai Persatuan Pembangunan (PPP). The article benefits form a French philosopher Michel Foucault’s concept of geneology and the notion of knowledge to better comprehend the nature of political activism of a sufi group. It further argues that basic concept of student and master (murshid) relationship in Sufism is explaining the politics of sufism in contemporary Indonesia. The mutual relation between leaders of the sufi group and the PPP has facilitated the crossing boundaries of Sufi basic principle of non-participatory politics.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.307-331

Abstract:
This paper examines how the law elects non-Muslim leaders from the Qur’an perspective. The issue raised was based on the Regional Head Election (Pilkada) of the DKI Jakarta on February 6, 2017 where one of the candidates is non-Muslim. Then, the simultaneous local elections on June 27, 2018, and the Legislative Election (Pileg) and the Presidential Election (Pilpres) on April 17, 2019. It has become interesting because the issue of ethnic, racial, and religious sentiments (SARA) in the context of candidate leaders often becomes a serious consideration for voters, in addition to capability and track record of the candidate. This paper uses the thematic interpretation method (maudhû’i) seeks to get a comprehensive genealogy of the verse choosing non-Muslim leaders. The results studies that in the Qur'an there are four terms related to leadership: khalȋfah, uli al-amr, imâm, and awliyâ’. The last term gives rise to various interpretations because it is mentioned 33 times with various meanings: salvation, friend, and leader. From these verses it can be understood that partiality for non-Muslims (Jews and Christians) is not permitted in Islam, especially in the affairs of the nashb al-Imâmah. As for the fulfillment of the rights of non-Muslims as citizens, it is still guaranteed and highly upheld in Islam.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.

Abstract:
The perspective on Isa al-Masih or Jesus has been one point of separation and a source of endless tension between Islam and Christianity. While Western tradition believes that Isa al-Masih is the son of God, Islam ensures that Isa is the son of a human being, a servant of God or a prophet and a messenger of God. This paper is not intended to resolve this debate, but through a thematic study by examining verses that reveal about Isa al-Masih in any verses in the Qur’an, wants to show that despite theological differences in the views of Isa al-Masih between Islam and Christianity cannot be avoided. However the meeting points between Islam and Christianity is very strong and that is in the Qur’an called Kalimatun sawa’ which makes both emphasize peace rather than conflict. Isa al-Masih is seen by Christians and Muslims as a respected figure and has a prophetic mision of freeing the weak and oppressed people. Therefore, in Islamic tradition, Isa al-Masih is considered as the apostle of ulul azmi or the liberator Prophet.
Waryono Abdul Ghafur, , Mohammed Sahrin Bin Haji Masri
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.2.349-373

Abstract:
The perspective on Isa al-Masih or Jesus has been one point of separation and a source of endless tension between Islam and Christianity. While Western tradition believes that Isa al-Masih is the son of God, Islam ensures that Isa is the son of a human being, a servant of God or a prophet and a messenger of God. This paper is not intended to resolve this debate, but through a thematic study by examining verses that reveal about Isa al-Masih in any verses in the Qur’an, wants to show that despite theological differences in the views of Isa al-Masih between Islam and Christianity cannot be avoided. However the meeting points between Islam and Christianity is very strong and that is in the Qur’an called Kalimatun sawa’ which makes both emphasize peace rather than conflict. Isa al-Masih is seen by Christians and Muslims as a respected figure and has a prophetic mision of freeing the weak and oppressed people. Therefore, in Islamic tradition, Isa al-Masih is considered as the apostle of ulul azmi or the liberator Prophet.
Lisnawati; Desi Erawati
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 17-34; doi:10.21274/epis.2019.14.1.17-34

Abstract:
This article addresses social media, family life and its intersection with Islamic ethics. It particularly discusses the use of social media to protect harmony of family life as to which communication ethics on social media for married-couples to prevent family disharmony. A close look at sources ranging from Islamic sources, magazines, newspapers, official documents of the local religious court (Pengadilan Agama), this article argues that there are seven communication ethics through social media crucial to prevent disharmony. These seven are to take benefits and to leave losses, meaning that social media has benefits if used wisely; to practice fair time management; to be open with your partner; to select friends wisely; to say corresponding statement in posts and comments; to keep the couple’s disgrace and not to indulge themselves on social media; and to look after self-esteem.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.27-48

Lisnawati; Desi Erawati
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.27-46

Abstract:
Social media is very useful for establishing warm communication between family, friends, and various society. For those, needed to keep a good communication relationship. This paper examines how communication ethics on social mediafor married couples to prevent family disharmony. Uses literature studies, this paper analyzes primary sources, namely positive law, interpretation, hadith, and references related to social media. Then it is also added with secondary data from magazines, newspapers, documentation from the local religious court. The results of the study indicate that there are seven communication ethics through social media: taking benefits and leaving losses, meaning that social media has benefits if used wisely; practice fair time management; be open with your partner; selecting friends wisely; say the corresponding statement in posts and comments; keep the couple’s disgrace and not indulge themselves on social media; and look after self-esteem.
Mujamil Qomar
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.183-210

Mujamil Qomar
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.181-208

Abstract:
Islam Nusantara is not a new religion, a rival of Islam, sect, or a usual mazhab, but actually is a character of thoughtful mazhab or manhaj Islam. Islam Nusantara is just an approach in practicing Islamic teachings, namely cultural approaches. This Islam has the most prominent character which is called as wasathiyah (moderation) that is reflected in some attitude such as, inclusive, tolerant, friendly, respect other parties, friendly with diverse cultures and religions, tasamuh, tawazun, and i’tidal. Islam Nusantara sees local cultures as “oxygen”; filters and then respect good culture and tradition (al-‘urfal-shalih) so it can have a dialogue with the environment around it positively. This cultural approach has been successfully used by the Walisongo in preaching using tembang, Wayang Kulit, socializing key terms, and so on. In the faith, Islam Nusantara is manifested in some rituals, tahlilan, istighasah, haul akbar, and selametan. Furthermore, in fiqh it’s such as imsak, zakat, halal-bihalal, marriage registration, marriage book, and the reading of ta’liq talaq. Islam Nusantara successfully consolidate Islam with nationalism so both of them are harmonious, and bring the tradition together with modernization through slogan al-muhafadzah ‘ala al-qadîm al-salih wa al-akhdz bi al-jadîdal-aslah [keep the old good tradition and take a new and better tradition].
Mujamil Qomar
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 131-150; doi:10.21274/epis.2019.14.1.131-150

Abstract:
This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural.
Faizatun Khasanah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 151-167; doi:10.21274/epis.2019.14.1.151-167

Abstract:
The politicization of religion in virtual sphere has increased significantly during the election. Political symbols are mobilized to shape public opinion, especially in social media. As a result, social media has become an arena for candidates to contest and get votes as well as political supports. This contestation involves black campaign and hoax. Using a philosophical analysis this article examines ethical values in social media based on Al-Hujarât verses. This article shows that the ethics of communication as mentioned in al-Hujarât verses describe two important points namely the producer of news (communicator) and as the news reader (communicant). Al-Hujarât explains that a communicator has to convey messages in a very sophisticated ways, avoid lowering others, dividing and ruling, circulating hoax, and adjusted to the interlocutor. As communicants need to instill critical thoughts and clarification (tabayyun) towards the truth of the news content.
Faizatun Khasanah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.211-230

Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.209-228

Abstract:
Commodification of religion in the social media public sphere is increasingly intense. This can be seen in the simultaneous election campaign that has justended. Political symbols are politicized and religious leaders have succeeded in shaping public opinion, especially on social media. As a result, social media has become an arena for discourse and rhetoric that no longer considers communication ethics. Using an philosophical approach, the paper examines ethical values on social media based on Surah al-Hujarât. The results of the analysis show that the value of communication ethics in Surah al-Hujarât involve two things: as a producer of news (communicator) and as a news reader (communicant). In Surah al-Hujarât explains that as a communicator in communicating must not demean others, does not contain elements of divideand rule, ghibah, namimah, hoax, and adjusted to the interlocutor. As communicants need to instill critical thoughts and tabayyun towards the truth of the news content.
Chusnul Chotimah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14, pp 83-99; doi:10.21274/epis.2019.14.1.83-99

Abstract:
Scholarly discussions on institutional development could be divided into two categories; “Blue Ocean Strategy” and “Red Zone Strategy” approaches. Blue Ocean Strategy characterized by creating new innovation and market without locating institution to compete with other institution. Meanwhile, Red Zone Strategy emphasizes on initiating a different innovation in order to contest in the marketplace. This article examines the transformation of IAIN Tulungagung from STAIN to IAIN in 2013. This article employs qualitative approach and demonstrates that IAIN Tulungagung has created a creative innovation such as initiating Edu-fair event to attract new students, bulding a new brand, establishing the advance program to promote its institution, and developing the human capital. This strategy indicates that IAIN Tulungagung applies Blue Ocean Strategy in developing its institution such as Decrease-Delete-Create-Increase becomes Passive-Save-Create-Increase.
Chusnul Chotimah
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 14; doi:10.21274/epis.2019.14.1.109-132

Page of 4
Articles per Page
by
Show export options
  Select all
Back to Top Top