ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.
Articles
240 Documents
<![CDATA[Anthony Wallace and Muslim Reform Movements: A Comparative Understanding from Central and South Asia ]]>
<![CDATA[Fouad, Shibin]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i1.3145
<![CDATA[This article is about a comparative understanding of Muslim reform movements in Ferghana Valley (Central Asia) and Malabar region (in the south of India, South Asia) in the context of the revitalization theory of Anthony F.C. Wallace. The historical-evolutionary approach of colonialism and the waves that it created in the ‘colonies’ show a similar trend in both regions. Both these regions witnessed a degeneration of communities, both in terms of religious and secular yardsticks. Reformation activities were initiated by individuals who attracted severe friction from society and faced alienation in different spheres of their lives. This can be depicted as a manifestation of ‘cultural lag’ in these regions. By the start of the twentieth century, international mercantile-politics took a new turn, and the globe witnessed some hitherto unheard things. When we extrapolate the graph to contemporary times, we can easily understand the repercussions these movements had produced. It helps to understand how to lead Muslim communities in other parts of the world. The methodology has been based on primary and secondary sources from libraries and online repositories. Research findings include elucidating the pattern of reform movements in geographically distinct regions at the beginning of the twentieth century and their influences on the present scenario. The novelty of this article is that the sociology of religion and reform is used in connection with historical and religious dimensions. Generally, religious reform movements are written from a religious point of view]]>
<![CDATA[Al-Tayyārāt al-Dīniyyat al-Mutaṭarrifat wa ‘Istiqṭāb al-Shabāb: Dirāsat Ḥālat Lībiyā: [Waves of Religious Extremism and the Polarization of Youth: A Case Study of Libya] ]]>
<![CDATA[Baddah, Laylay Alfaytouri Abdussalam]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i1.3218
<![CDATA[The study dealt with extremist religious currents to attract young people into Libyan society through the framework of functional analysis, which resulted in the presence of dysfunction in society. This study sheds light on the relationship between Libyan youth and religious extremism in the context of the Arab Spring, meaning the political transition after the fall of Muammar Gaddafi’s regime in 2011. Some trends are undergoing changes, resulting in the emergence of extremist religious currents. It can be concluded from this study that the problem of extremism is due to the existence of a cultural conflict and a cultural gap between two generations. This gap is the reason for creating the psychological, intellectual, political and ideological divergence of the young generation from the adult generation.]]>
<![CDATA[Brother against Brother: Early Refutation of Wahhabism by the 18th-century Hanbali Scholars ]]>
<![CDATA[Fata, Badrus Samsul]]>;
<![CDATA[Ismail, Idznursham]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i1.3243
<![CDATA[Wahhabism has been a source of intergenerational controversies among sunnī madhabī scholars and even among respected Hanbali scholars themselves, initially from its rise in the 18th century until the date. Muḥammad b. ‘Abd al-Wahhāb’s fatwas have drawn sharp critiques and refutations by Hanbali scholars, particularly those regarding tawḥīd ulūhiyyat, which justifies declaring others as infidel-apostates (kāfir murtadd). Other contested fatwas include those on Muslim practices of seeking blessings (tabarruk), seeking intermediaries (tawassul), visiting graves (ziyārat), and seeking help (istighāthah). Muḥammad b. ‘Abd al-Wahhāb and his followers have theologically deemed these practices of major idolatry (as-shirk al-akbar) and have erred and biased in proclaiming his Wahhabism as the true successor to Ibnu Taymiyya, Ibn Qayyim al-Jawziyya and even manhaj of Ahmad b. Hanbal. In this regard, this article portrays the refutations and rebuttals by Hanbali scholars of Muḥammad b. ‘Abd al-Wahhāb and his early Wahhabism based on primary sources. The discussion describes theological examinations and counter-narrative campaigns against Wahhabism initiated by the 18th-century Hanbali scholars. The findings show that the majority of Hanbali scholars at the time refuse the teachings of Wahhabism and argue that the fatwas of Wahhabi scholars on the notion of ulūhiyyat, tabarruk, tawassul, ziyārat, and istigāthah are irrelevant and disconnected from the intellectualism of Hanbali scholars.]]>
<![CDATA[The Role of Christian and Islamic Leaders to Strengthen Local Wisdom in Atambua ]]>
<![CDATA[Yanuarius Seran]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 22 No. 2 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v22i2.3246
<![CDATA[Local wisdom is an ancestral heritage that is closely related to the life value that is not only formed into religion but also culture and traditions. The purpose of this study is to describe the local wisdom among representative leaders of religions in Atambua which contribute to maintaining a harmonious life. Traditional leaders, government officials, and religious leaders continue to renew local wisdom to maintain and preserve local wisdom, even though it is eroding and fading due to the negative influence of globalization and modernity. This paper is qualitative research featuring data from both fieldwork investigation, hybrid interview, and literature review. The findings of this study show that; First, Atambua local wisdom contributes significantly to true harmony and brotherhood; Second, localwisdom complements and strengthens the noble values of the Bible and the Qur'an; Third, the government and the traditional religious leaders play a role in inviting all parties to preserve religious harmony and creating dialogue forums to revitalize the local wisdom in Atambua. This article is the first grounded research to introduce indigenous proverbs such as knuk ida fatik ida and nekaf mese ansaof mese in the context of interfaith dialogue to encourage true intimacy and fraternity of "thy brother, who proceeded from the same womb" in Atambua.]]>
<![CDATA[Mafhūm al-‘Adālat ‘inda Ibn Miskawaih wa Dauruhā fi Ri’āyat al-Bī’at ]]>
<![CDATA[Nidzom, Muhammad Faqih]]>;
<![CDATA[Kurnia Zainiati, Alifia]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i1.3175
<![CDATA[This article will discuss the concept of justice in Ibn Miskawaih's Ethics and the concept of the environmental conservation. The authors uses a descriptive-analytical method and a Sufi-philosophical approach in Ibn Miskawaih's work entitled Tahdzīb al-Akhlāq wa Tathhīr al-'Arāq. The results obtained by the author from this study are that justice, according to Ibnu Miskawaih, is the alignment of the architecture of the soul, behaviour, and human condition so that nothing exceeds or reduces one another. Ibn Miskawaih's justice lies in Islamic shari'ah as a measure of balance in a case and a way to achieve prosperity. Thus, the concept of justice has a significant role in environmental conservation and protection. It includes maintaining the balance of nature, which can be done by reforestation, normal earth development, maintaining health and cleanliness, and being able to direct in responding to the development of science and technology to achieve the welfare and maintain harmony between human beings and their environment.]]>
<![CDATA[Kiais, Authoritarianism, and Sinful Tourism in Madura ]]>
<![CDATA[Quraisyin, Dewi]]>;
<![CDATA[Hanif, Naufal Aulia]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 1 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i1.3665
<![CDATA[The economy can play a role in the resurgence of tourism on Madura Island, which has been known as a hidden paradise. Madura has a great tourism potential that needs to be maximally improved in order to overcome its economic problems. However, given its socio-cultural context, Madura is not sufficiently receptive to tourism. Several factors, including the rejection of the kiais (religious leaders/teachers), have contributed to the underdevelopment of Madura’s tourism industry. In Madura, a kiai serves as a religious and social figure with considerable influence in Madurese society who adhere to the philosophy of Buppa', Babbu, Guru, Rato (“Father-Mother, Teacher, Government”). This qualitative research found a conflict of interests between two groups: the kiais as the guardian of culture and religion and the managers as a modern progressive group. In addition, I conclude that the efforts made by the kiais as social elites in rejecting the development of tourism in Lon Malang Beach show that there is a power of authority that makes it easier for the kiais to maintain their conservative religious views and reject any upcoming changes.]]>
<![CDATA[The Contestation of Contemporary Islam: Conservative Islam versus Progressive Islam ]]>
<![CDATA[Qodir, Zuly]]>;
<![CDATA[Singh, Bilveer]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i2.4316
<![CDATA[This article analyzes the articulation of Islamic thought in the 2014 and 2019 General Elections in Indonesia, both of which were marked by efforts by progressive and conservative Muslims to dominate public spaces. Contestation was evident in these political discourses, with progressive Muslims advocating for moderatism, political ethics, and tolerance in narratives of inclusivism, pluralism, and tolerance while conservative Muslims disseminating extremism, the formalization of sharia law, and intolerance in narratives of exclusivism and homogenization. The analysis questions the continuity-discontinuity, motives, and actors of both progressive and conservative Muslim movements and investigates the challenges for progressive Muslims in disseminating their narratives in Indonesia. The result argues that massive religious organizations in Indonesia articulate, internalize, and institutionalize progressive thought within their organizations and educational institutions. This article encourages progressive Muslims to reckon with and countermeasure conservativism among religious and political elites whose narratives exploit religious sentiments for practical purposes.]]>
<![CDATA[Against Christianization: Socio-Religious Movements in Magelang after the Java War ]]>
<![CDATA[Fatkhan, Muhammad]]>;
<![CDATA[Abdurrahman, Dudung]]>;
<![CDATA[Hak, Nurul]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i2.3924
<![CDATA[This paper explores the aftermath of the Java War on the socio-religious climate in Magelang. The rate of Christianization in that landscape accelerated following the war between the colonial regime and local residents. The discussion reconsiders the strategies of two leading figures of Nahdlatul Ulama (NU) and Muhammadiyah in stemming Christianization in the 19th-century Magelang. The Christian missionary agenda in Magelang was accomplished by eliciting the community’s sympathy. The missionaries built public hospitals and churches for local residents and hence held the congress of Catholic political associations and De Gereformeerde zending in Midden-Java in Magelang. The Dutch government also issued various policies to suppress Islamic movements. This paper finds that Dalhar Abdurrahman and Ahmad Dahlan responded to the missionary agenda in Magelang with non-confrontational strategies. Dalhar divided the socio-religious landscape of Magelang into two regions, the South and the North, based on the situation of Christian development. Dalhar also build a pesantren in Watucongkol and initiated the foundation of the Magelang Branch of NU to coordinate Muslim reformists. Dahlan halted Christianization by establishing a modern educational institution called Kweekschool Islam in an effort to compete with Dutch schools in Magelang. Dahlan also frequently engaged in dialogues and debates with the Christian missionaries.]]>
<![CDATA[Misconceptions in the Sinhala Buddhist-Muslim Conflict in Sri Lanka: A New Perspective on ethnic conflict in post-colonial era ]]>
<![CDATA[Mahroof, Sithy Rifa]]>;
<![CDATA[Razick, Ahamed Sarjoon]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 24 No. 2 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i2.3142
<![CDATA[Sri Lanka's vibrant diversity, encompassing a wealth of ethnicities and religions, is tragically fractured by the ongoing conflict between the dominant Sinhala Buddhist majority and the marginalized Muslim minority. This study traces the origins of the conflict between Sri Lanka's dominant Sinhala Buddhist majority and the marginalized Muslim minority back to the colonial legacy that imposed a dichotomous societal structure. Employing a qualitative approach with the Self and the Other framework, this research utilizes the iceberg model to delve deeper into the underlying causes of conflict. The research reveals that the conflict between Sinhalese Buddhists and the Muslim community arises from an ambiguous sense of self-identity, which is defined by contrasting with the Other. Sinhala Buddhists perceive the growing Muslim community as a threat to the indigenous culture and religion, as reflected in Sinhala culture. This perception is shaped by mental models constructed since the colonial period, during which ethnic and religious classifications were implanted by colonizers as the basis for political rights. The resulting classification fostered a sense of nationalism among the Sinhala Buddhists, fueling resistance against colonial rule. However, this classification also perpetuated a pattern of oppression towards minority groups, viewing them through the same lens as the colonizers viewed the indigenous population, thus perpetuating cycles of conflict and marginalization.]]>
<![CDATA[Form, Materiality, and Symbolism in Non-Arabic Muslim Arts: A Case Study from Indonesian Wayang Performance ]]>
<![CDATA[Lutfianto, Lutfianto]]>;
<![CDATA[Junaidi, Junaidi]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 23 No. 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v23i2.3212
<![CDATA[The puppet theater becomes a popular form of cultural expression in the Muslim world, even though wayang performances are not considered a central part of Islamic theology. Wayang performances are seen as having a spiritual significance among Indonesian Muslims for centuries. Such puppet theater incorporates forms, styles, and elements of Islamic spirituality and traditional Javanese cultural practices into its narratives. The article pays attention to the idiosyncratic forms, elements, and meanings of contemporary wayang through the craftsman’s framework. The analysis takes into account the formulation and presentation of the wayang in contemporary Indonesian art, focusing on the creation of “Wayang Kekayon Khalīfah Paraga Umar ibn al-Khaṭṭāb.” This wayang is associated with the figure of 'Umar b. Khaṭṭab (d. 644). Umar is a historical figure who played a significant role in the early history of Islam and is revered for his wisdom and leadership by most Muslims. The discussion argues that the materiality of puppets in the non-Arab Muslim world not only functions as a traditional form of entertainment stimulating the sense of “fun” but also as complex semiotic experiences between a dhalang (wayang puppeteer) and his audiences using signs of two-dimensional buffalo leather and its silhouettes.]]>
