Epistemé: Jurnal Pengembangan Ilmu Keislaman
ISSN / EISSN : 1907-7491 / 2502-3705
Current Publisher: IAIN Tulungagung (10.21274)
Total articles ≅ 184
Latest articles in this journal
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 345-364; doi:10.21274/epis.2020.15.02.345-364
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 315-343; doi:10.21274/epis.2020.15.02.315-343
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 265-286; doi:10.21274/epis.2020.15.02.265-286
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 287-314; doi:10.21274/epis.2020.15.02.287-314
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 221-264; doi:10.21274/epis.2020.15.02.221-264
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 365-400; doi:10.21274/epis.2020.15.02.365-400
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 177-219; doi:10.21274/epis.2020.15.02.177-219
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 145-175; doi:10.21274/epis.2020.15.1.145-175
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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15, pp 99-119; doi:10.21274/epis.2020.15.1.99-119
This article examines a debate on gender equality, which is considered by some to be in conflict with the Qur’an, an-Nisa :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.
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 15; doi:10.21274/epis.2020.15.1.23-38
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.