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Journal Epistemé: Jurnal Pengembangan Ilmu Keislaman

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124 articles
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Nafis Irkhami
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.433-459

Abstract:A correct understanding of the fundamental elements in Islamic political economy becomes a necessity for its development. This paper attempts to trace the conceptual understanding of Hizbut Tahrir Indonesia (HTI) regarding the basic elements of science which includes worldview and epistemology. Its position in constructing Islamic political-economic methodology is also a major topic. There are differences in the vision, epistemology, and framework of Islamic political-economic methodology from those of the West. These differences lead to the differences in scientific development. At the level of praxis, it also creates differences in policy determination. Meanwhile, logic, coherence, and consistency are important prerequisites for the scientific approach. Islamic political economics must be studied with our own worldview and epistemology. However, hand, we cannot deny the role and position of political and economic science in the process of developing an Islamic political economy. The study ofHTI’s political-economic epistemology covers the intervention and role of the state in the economy, especially in terms of public policy.
Pepen Irpan Fauzan, A Khoirul Fata
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.407-432

Abstract:The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in the first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism influenced the development of the scientific tradition in the early Muslim community? Our study shows that the Muslims have known the Hellenistic tradition since the 7th century in the Umayyad era, not the 8 century as some scholars claim. Second, there are three factors underlying early Muslim studied Hellenism (1) Support from Qur’anic teachings, (2) The need to argue with both of other Muslim groups and Non-Muslims community,(3) The need of the Caliphs to legitimize their power. Third, when Muslims have known the Hellenism, they did not only adopt the Hellenism ideas, but also provide reviews, critical notes, and further more developed its own scientific tradition combined with the qur’anic teachings.
Ngainun Naim
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.361-379

Abstract:This paper seeks to the integration epistemologies developed by Mulyadhi Kertanegara. Nowadays, the relation of science and religion have attracted the attention of Islamic universities, especially in the institutional transformations of IAIN to UIN. This transformation should not be limited as institutional transformation, but also followed by an established to the philosophical nature. An established philosophical base has been implicated for the developing scientific construction, academic tradition builds, and those technical-methodological applications level. In this framework, Mulyadhi Kartanegara’sidea is important to be explored intensively in developing the scientific paradigm Islamic colleges. The books and papers of Mulyadhi Kartanegara related to the theme of the writing are being the subject of the study and analysis of this article. The results of the study that the basis of the integration epistemologies developed by Mulyadhi Kartanegara is a mystical-philosophical pattern. Mulyadhi Kartanegara builds a unique epistemology which intuitive appreciate and re-construct the heritage of classical Islamic philosophy.
Syaiful Bahri
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.461-481

Abstract:Non-Muslim leadership is still being a political issue and causes polemic in Indonesia. The previous election of Governor of DKI Jakarta was remembering last controversy either probability or prohibition to vote a non-muslim as a chief. The law judgments addressing this issue are NU Congress at Lirboyo in 1999 and Bahtsul Masail Kiai Muda GP Ansor in 2017. According to Congress at Lirboyo, authorizing state affairs to a non-Muslim is not allowed, except in an emergency situation. Meanwhile, Bahtsul Masailof Kiai Muda Ansor in 2017 decided that voting non-Muslim leader in Indonesia is legally and constitutionally legitimate. This paper is trying to examine istinbat method which is used in those two forums considering their position in the theory of al-Sabit and al-Mutahawwil. By conducting a literature study, the author concludes that the outcomes of Muktamar NUat Lirboyo in 1999 using the istinbat Bayani method, belongs to al-Sabit category. Meanwhile, the outcomes of Bahtsul Masail Kiai Muda GP Ansor in 2017 which is using a combination of istinbat Bayani and istislahi, belongs to an al-Mutahawwil category.
Nurkhalis Nurkhalis
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.381-406

Abstract:The development of modernity has caused a clash of epistemology. Epistemology cannot be separated from evaluation, normative or critical discipline.Epistemology will often fall into subjectivity principles based on individual freedom. The existence epistemology of Islam is more on the problem of harmonious integration and synthesis between God’s and human knowledge or another term correlation of sharia and reason. Scientific epistemology includes two forms namely descriptive and normative. Normative scientific epistemology as an ordinary epistemic assessment, while descriptive scientific epistemology, which is constantly practicing making epistemic judgments or formulating epistemic systems as an assessment. This paper examine about the existenceof Islamic epistemology in relation to quantum scientific. This study involve avariety of disciplines ranging from Arabic grammar (nahwu, sharf, mantiq),interpretation, fikih, tauhid and tasawuf, social science, physical sciences,psychology science, medical science, geography science, biological science with proof through laboratories, telescopes and microscope.
Ismail Suardi Wekke, Acep; Firdaus
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.483-507

Abstract:This paper discussed the life background of Nasr Hamid Abu Zayd and the hermeneutical method used to the interpretation of the Qur’an. Nasr Hamid Abu Zayd was among productive Muslim scientists. He wrote over twenty-nine works from 1964 to 1999. His works included books and articles. Nasr’sthought was a product of his educational background and religious thought. An interesting discussion of Nasr’s thought was the conceptual discourse(an-nash). In the historical trajectory of the Arabic world, the text had a crucial position, especially when we saw the development of Islamic literature from pre-Islamic to the Islamic era. The oral tradition was deeply rooted. The text was ultimately believed to have a major influence in the formation of civilization through a hermeneutical approach, developed by modernists such as Nasr Hamid Abu Zayd, which became an attempt to develop an approaching understanding the Qur’an which had been widely opposed among Muslims. Because there was a very basic difference between hermeneutics on the other hand, and tafsir-takwil on the other hand, so it is considered inappropriate to be used to study the Qur’an. Therefore, this paper will discuss the concept of the hermeneutical method of the Qur’an by Nasr Hamid Abu Zayd as a repertoire of Islamic studies.
Moh. Dahlan
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.

Abstract:This paper by using the ijtihad paradigm of maqâshid al-syarî’ah of JasserAudah and the descriptive-analytical approach, would like to emphasize that the role of religion and economic welfare are two things that cannot be separated. Although in practice these two things often face obstacles, especially in the matter of diversity in religious life because of the superficial ijtihad paradigm of Islamic law. Based on the contemporary paradigm that seeks to provide new criteria in the conception of qath’i al-dlilalah and dlanni al-dlilalah, it can be stated that the contemporary Islamic law paradigm that needs to be built must be based on (a) the development of citizens’ welfare Muslims, but also must be the same as non-Muslims because of that we need to carry out financial and economic reforms (al-ishlâh al-mâlî wa al-iqtishâdî); (b) protection of freedom of thought (hurriyah al-tafkîr) and freedom of religion (hurriyah al-i’tiqâd) is an important aspect that must be maintained to guarantee the peace and harmony of the nation’s life in the territory of Indonesia. Therefore, the religious and economic aspects must be prioritized for their protection and safety.
Abid Rohmanu
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.289-312

Abstract:This paper is intended to elaborate the anthropocentric paradigm in the study of Islamic law which is done for two reasons. The first is the increasing trend of theocentricism within various puritan communities. This trend rejects the contextualization of Islamic law and has the potential to produce radical movements in the name of religion. The second is that, Islamic law studies is still rarely associated with the issues of legal paradigms, even though they are considered as the foundation in the establishment of Islamic law. Thus, this paper is written as an attempt to make the prophetic social science paradigma an analytical tool for puritans’ Islamic law epistemology. This study reveals that the epistemological demystification is very important for the study of contemporary Islamic law. There are two steps in carrying out epistemological demystification: the first is the transformation of the basic structure of Islamic law. This transformation requires a shifting issue from theocentric to the anthropocentrism. The transformative theoanthropocentric paradigm as the basic legal structure has the capability to contextualize Islamic law which is not only relevant to the Muslim community, but also to the community as a whole. The second is the development of a theoretical framework. Concerning with this, Kuntowijoyo offers analytic-synthetic theories which accommodate a demystified vision as a link to a transformative theological foundation.
Musa Rumbaru;
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.2.339-360

Abstract:This paper is going to explore the issue about the construction of Muslim identity in Papua. There are many challenges faced by Muslim particularly on identity in Papua. The existence of Muslim placed in Majelis MuslimPapua provides strongly the collectives of Muslim. The well-beings give in the changes of relation patterns among communities in Papua. Muslim is being seen as the one that can change Papua including demographics, politics, and economics. This paper has been done in Jayapura city since 2016. The data are collected through observation, in-depth interview, and literature review. There are three findings in this study. The first finding is that Majelis MuslimPapua is not only the communication media for Muslim people but also the fights media for Muslim of Papua after the special autonomy prevailed. Majelis Muslim Papua is a response of the relationship dynamic of all people in Papua especially in Jayapura which is so dynamic. The second is Muslim of Papua is being taken as the power to change in Papua especially on the citizens’ composition or demography according to the religions. Immigrants who come in Papua are strongly working on the changes in cultures and structures which are built before. The last finding is the existence of Muslim of Papuaestablishes multiculturalism and admits each other in the lives of Papua that is more open.
Zumrotul Mukaffa
Epistemé: Jurnal Pengembangan Ilmu Keislaman, Volume 13; doi:10.21274/epis.2018.13.1.231-262

Abstract:This paper attempts to examine the leadership competence of Islamic Religious Education (Pendidikan Agama Islam/PAI) teachers in the areas of Islamic theology and Morality with the qualification of Bachelor Degree (S1) and pesantren-assigned teachers (guru tugas pesantren) graduated from IslamicSenior High School and factors that influence it. PAI teachers with the qualification of S1 or those who have pedagogical competence are believed to have higher leadership competencies, and vice versa,pesantren-assigned teachers with secondary level education qualification, have lower leadership competence. The results show a contrasting real picture of the phenomenon. This reality is interesting to examine further in order to find the pattern to increase the competence of teachers in accordance with the needs of madrasahs/schools. This study uses a combination of methods, quantitative supported by the analysis of qualitative data (mix-methods) by taking the population of Islamic Theology and Morality teachers who teach in Madrasah Ibtidaiyah (MI). The results of the analysis illustrate the average value of the competence of PAI teachers with S1 qualification which is 55.8333 and pesantren-assigned teachers which is 51.4000 with the mean of difference 4.43333. Although there is an average difference, it is not so significant. The level of significance is only 0.040 which means <0.05. Based on the statistical calculation, there is no difference in leadership competence among S1 graduated teachers and pesantren-assigned teachers. Qualitative data analysis shows that there are structural factors that negatively affect the achievement of the competence of PAI teachers with S1 qualification. On the other hand, the positive achievement of leadership competence of pesantren-assigned teachers is influenced by the success of technical guidance, strict recruitment, and habituation as peer teacher while they were in pesantren. There is a relative deprivation phenomenon that emerged among PAI teachers who have had academic competence. The various structural policy packages issued by the government that is ideally projected to improve competence, including the leadership competence of the teachers, have a negative impact in the implementation realm. In particular, policies highlight more on improving learning administrative governance aspects which result in a decrease of teachers creative ability in learning.
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