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Tribakti: jurnal pemikiran keIslaman
Published by Institut Agama Islam Tribakti Kediri
ISSN : 14119919     EISSN : 25023047     DOI : -
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Education Social Sciences Other
Jurnal ini dikelola dan diterbitkan oleh Institut Agama Islam Tribakti (IAIT) Kediri . Jurnal ini memuat kajian-kajian Kebudayaan dan Pemikiran keislaman yang meliputi pendidikan Islam, syarî‘ah, pemikiran Islam, Dakwah Islam, ekonomi, Psikologi Islam dan kajian Islam lainnya. Terbit dua kali setahun, yaitu bulan Januari dan September. E-journal ini merupakan versi online dari edisi cetak Tribakti.
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Articles 356 Documents
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Decolonization of Qur'anic Exegesis: A Critique of Orientalist Hegemony in Modern Qur'anic Studies Achmat Hilmi; Muhammad Azam
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8963

Abstract

This study aims to analyze the epistemological implications of the evolution of Orientalist methodologies in Qur'anic studies and to explore the contribution of a decolonial perspective to reconstructing the paradigm of Qur'anic interpretation. Contemporary Qur'anic studies continue to be dominated by the application of historical-critical methodologies developed within the Western academic tradition, giving rise to ongoing debates regarding the place of Islamic epistemology in Qur'anic interpretation. Although previous scholarship has extensively examined Orientalism, relatively limited attention has been devoted to investigating how the structural evolution of Orientalist methodologies—from the pioneering works of Abraham Geiger and Theodor Nöldeke to the revisionist approaches of John Wansbrough and Christoph Luxenberg—has progressively transformed the epistemic foundations of contemporary Qur'anic studies. This study employs a library research method using a qualitative-conceptual approach and critical analysis. The analysis brings Edward Said's concept of strategic formation into dialogue with the principles of Islamic epistemology, namely waḥy (revelation), naql (transmitted knowledge), ʿaql (reason), and tawātur (mass transmission). The findings reveal three major shifts in Orientalist methodology. First, the focus of inquiry moved from philological comparison to historical reconstruction and subsequently to revisionist skepticism regarding the formation, transmission, and textual authenticity of the Qur'an. Second, these methodological shifts institutionalized historical criticism as the dominant criterion of scholarly legitimacy, thereby marginalizing Islamic epistemic authorities rooted in revelation, authenticated transmission, and the classical exegetical tradition. Third, this dominance has produced an epistemic asymmetry in which Islamic interpretive frameworks are frequently treated as objects of historical investigation rather than as legitimate sources of theory and methodology. This article argues that the decolonization of Qur'anic interpretation should be understood not as a rejection of historical-critical scholarship but as an epistemological reconstruction that repositions Islamic intellectual traditions as equal partners in producing theories, methods, and analytical frameworks for contemporary Qur'anic studies.
Postcolonial Qur'anic Studies: Reconstructing Contextual Tafsir as a Decolonial Framework for Resisting the Colonial Legacy Achmad Napis Qurtubi; Khazri Osman; Youcha Alassane Touré
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8964

Abstract

The legacy of colonialism has shaped Qur'anic studies through the dominance of Orientalist and Eurocentric methodologies that have marginalized the epistemic authority of the Islamic exegetical tradition. Although postcolonial Qur'anic studies have developed considerably, existing scholarship has largely focused on critiquing Orientalism without formulating contextual tafsir as a postcolonial epistemological framework integrated with maqāṣid al-sharīʿah. This study aims to examine how contextual tafsir can function as a methodology for decolonizing Qur'anic studies while reconstructing the epistemic authority of Islamic interpretation. Employing a library-based research design with an interpretive approach, the study applies thematic analysis of Qur'anic verses, examines their asbāb al-nuzūl (occasions of revelation), and critically engages with the literature on contextual tafsir, postcolonial theory, and maqāṣid al-sharīʿah. The findings demonstrate that the decolonization of Qur'anic studies requires the integration of three interrelated components: postcolonial critique as an analytical instrument for exposing epistemic domination, contextual tafsir as an interpretive methodology that connects the Qur'anic text with contemporary social realities, and maqāṣid al-sharīʿah as a normative framework that directs interpretation toward justice, public welfare, the protection of human dignity, and the common good. The integration of these three components produces an epistemological framework that shifts Qur'anic studies beyond reductionist historical-philological approaches toward a contextual, normative, and transformative paradigm of interpretation. This study proposes an integrative model of postcolonial contextual tafsir as a theoretical contribution to the decolonization of Qur'anic studies and to strengthening the epistemic sovereignty of the Islamic exegetical tradition in addressing contemporary challenges.
Colonial Epistemological Reliance and the Marginalization of Indigenous Mushaf Traditions: Evidence from Contemporary Ulum al-Qur'an Scholarship Ahmad Hawasi; Taofeeq Olamilekan Sanusi
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.9055

Abstract

This study examines the extent to which colonial epistemological structures continue to shape contemporary Ulum al-Qur'an, particularly in the field of mushaf studies. The study employed a cross-sectional quantitative survey involving 385 scholars and graduate students from twelve Islamic universities in Indonesia, Malaysia, Egypt, and Turkey. Data were collected using a 42-item Likert-scale instrument measuring three latent constructs: Colonial Epistemological Reliance (CER), Indigenous Tradition Marginalization (ITM), and Decolonial Awareness (DA). The proposed model was analyzed using Confirmatory Factor Analysis (CFA) and Structural Equation Modeling (SEM). The measurement model demonstrated satisfactory psychometric properties (χ²/df = 2.13, CFI = 0.94, TLI = 0.93, RMSEA = 0.048, SRMR = 0.051). Descriptive findings indicated relatively high levels of Colonial Epistemological Reliance (M = 3.78, SD = 0.82) and Indigenous Tradition Marginalization (M = 3.62, SD = 0.91), whereas Decolonial Awareness remained comparatively lower (M = 2.94, SD = 1.03). Structural analysis revealed that Colonial Epistemological Reliance significantly increased Indigenous Tradition Marginalization (β = 0.61, p < .001), while Decolonial Awareness significantly reduced both Colonial Epistemological Reliance (β = −0.43, p < .001) and Indigenous Tradition Marginalization (β = −0.38, p < .001). Cross-national analysis further identified significant differences in Colonial Epistemological Reliance across the four countries (F(3,381) = 8.74, p < .001, η² = .064), highlighting the influence of distinct historical and institutional trajectories. By operationalizing decolonization as measurable epistemological constructs, this study extends contemporary decolonial theory from philosophical critique to empirical verification and provides evidence for developing a more pluralistic and epistemically balanced framework for global Qur'anic manuscript studies.
Negotiating Muslim Identity through Hadith of Tashabbuh: Algorithmic religious Authority and Muslim Identity on Tiktok Laily Munawaroh; Muktafi Muktafi; Abdullah Albaar; Abdullah Hosseinieskandian
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.9070

Abstract

The Melukat ritual, a Balinese Hindu spiritual purification practice that has recently gained popularity as “healing” content on TikTok, has become a site of religious identity contestation among Indonesian Muslims. This study examines how the hadith on Tashabbuh (“Whoever imitates a people is one of them”) is negotiated in the comments section of the content “Muslim but Practicing Melukat in Bali?” by the account @kadamsidik00. Previous studies have tended to separate analyses of offline Hindu-Islamic cultural syncretism from theological debates and rarely connect them to the dynamics of digital platforms. Existing scholarship has paid limited attention to how classical doctrines such as Tashabbuh are affectively and algorithmically negotiated within TikTok comment sections. Drawing on a four-phase non-participatory netnography (investigation, interaction, immersion, integration) of 200 selected comments, the findings reveal that the Contra cluster predominates (49%) characterized by public regret and repentance, followed by the Ambivalent cluster (23%) that actively seeks fiqh clarification, and the Pro/Acculturative cluster that employs local cultural analogies. Creators establish authority through selective likes and minimalist responses. Theoretically, these findings expand the frameworks of “Networked Religion” (Campbell) and “Cyber-Islamic Environments” (Bunt) by introducing algorithmic religious authority and affective identity negotiation as mechanisms for negotiating Islamic identity in the algorithmic era of the Global South. This study demonstrates that TikTok functions as a dynamic arena where religious boundaries are continuously reproduced and negotiated through affective interactions and platform logic.
Building Mental Toughness in Indonesian Islamic Boarding Schools: Socio-Emotional Adaptation and Education in the Global South Azam Syukur Rahmatullah; Dewi Sekar Kencono; Eko Harianto; Muhammad Hisyam Syafii
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.9110

Abstract

This study examined a structural model in which self-efficacy, emotion regulation, adaptive coping, and socio-emotional factors (social support, social adjustment, and religious coping) predict mental toughness among students in Indonesian Islamic boarding schools (pesantren). A total students from 12 pesantren in Central Java and Yogyakarta participated; after data screening, 654 respondents (95.2% valid response rate) were retained for analysis. Mental toughness, emotion regulation, self-efficacy, and adaptive coping were measured using the Mental Toughness Questionnaire-48 (MTQ48), Emotion Regulation Questionnaire (ERQ), General Self-Efficacy Scale (GSE), and Brief COPE, while socio-emotional factors were measured using the Perceived Social Support Scale (PSSS), Social Adjustment Scale-Self Report (SAS-SR), and Religious Coping Scale (RCOPE), all adapted for the pesantren context through translation, back-translation, and pilot testing. Data were analyzed using Structural Equation Modeling (SEM) in AMOS version 28.0. The hypothesized model showed excellent fit to the data, χ²(247) = 389.74, p < .001, χ²/df = 1.58, CFI = .97, TLI = .96, RMSEA = .031 (90% CI [.025, .037]), SRMR = .041. Self-efficacy showed the strongest direct effect on mental toughness (β = .35, p < .001), followed by emotion regulation (β = .28, p < .001) and adaptive coping (β = .18, p < .001). Among socio-emotional factors, social adjustment had the strongest effect (β = .16, p < .001), and its indirect pathway through self-efficacy was the strongest mediating mechanism identified (point estimate = .109, 95% CI [.068, .155]). These findings indicate that psychological resources, rather than socio-emotional resources alone, are the primary proximal drivers of mental toughness in the pesantren context, with socio-emotional support operating largely through its influence on self-efficacy. Practical implications point toward psychopedagogical programs that prioritize self-efficacy and emotion-regulation training, supported by structured mentoring and religious coping resources.
Beyond The Reason-Revelation Dichotomy: Reconstructing Al-Ghazali’s Epistemology of Religion Imam Wahyuddin; Agus Himawan Utomo; Arqom Kuswanjono; M. Mukhtasar Syamsuddin
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.9156

Abstract

This article examines Al-Ghazali’s epistemology of religion with particular attention to the relationship between reason and revelation. Contrary to the common portrayal of Al-Ghazali as an opponent of philosophy, it argues that he develops an epistemological framework that transcends the classical dichotomy between rationalism and theological authority. Employing a historical-conceptual reconstruction of key texts, including Iḥyāʾ ʿUlūm al-Dīn, Tahāfut al-Falāsifah, Al-Qisṭās al-Mustaqīm, Al-Munqidh min al-Ḍalāl, and Qānūn al-Taʾwīl, the study demonstrates that Al-Ghazali does not merely reconcile reason and revelation but assigns each a distinct epistemic function. Reason serves not only as an interpretive instrument but also as a means of verifying prophetic legitimacy, thereby establishing the epistemic authority of revelation. On this basis, the article argues that Al-Ghazali’s thought offers a dialogical and integrative model of religious knowledge in which rational inquiry and revelation operate within a single epistemic framework. This finding contributes not only to Ghazalian studies but also to contemporary philosophy of religion by proposing an alternative to both rationalist and fideistic approaches to religious justification

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