Epistemé: Jurnal Pengembangan Ilmu Keislaman
FOCUS Epistemé: Jurnal Pengembangan Ilmu Keislaman aims to strengthen transdisciplinary perspective on issues related to Islam and Muslim societies. The journal is committed to publishing scholarly articles dealing with multiple facets of Islam and Muslim societies with a special aim to expand and to deepen a transdisciplinary approach in the study of Islam as tradition, culture, and practice. It focuses on topical issues which include scholarship on classical and contemporary studies on Islam and Muslim societies and takes a transdisciplinary approach that benefits from a cross-cultural perspective. SCOPE Epistemé: Jurnal Pengembangan Ilmu Keislaman specializes in the study of Islam and Muslim societies and aims to strengthen transdisciplinary studies on Islam and Muslim societies. The published articles will explore the discussions on classical and contemporary Islamic studies from different socio-scientific approaches, such as anthropology, sociology, politics, international relations, ethnomusicology, arts, film studies, economics, human rights, law, diaspora, minority studies, demography, ethics, communication, education, economics, philosophy, and philology. Studies grounded in empirical research and comparison of relevance to the understanding of broader intellectual, social, legal, and political developments in contemporary Muslim societies reserve as the crucial scope of the journal.
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<![CDATA[DERADICALISING RELIGIOUS EDUCATION ]]>
<![CDATA[Irham Irham]]>;
<![CDATA[Sansan Ziaul Haq]]>;
<![CDATA[Yudril Basith]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.39-54
<![CDATA[This articles 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 paper 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 multiculturalism 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 educational settings.]]>
<![CDATA[ISLAMIC THEOLOGY IN THE SEVENTEENTH CENTURY ACEH ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.121-143
<![CDATA[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.]]>
<![CDATA[THE MILLENNIAL KIAIS ]]>
<![CDATA[Evi Fatimatur Rusydiyah]]>;
<![CDATA[Halimatus Sa’diyah]]>;
<![CDATA[Masykurotin Azizah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.75-97
<![CDATA[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.]]>
<![CDATA[RADICALISING THE TRADITIONALISTS ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.1-21
<![CDATA[The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword: 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, the article 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.]]>
<![CDATA[CONTINUITIES AND CHANGES ]]>
<![CDATA[Ahmad Sabri]]>;
<![CDATA[Meirison Meirison]]>;
<![CDATA[Jhoni Warmansyah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.23-38
<![CDATA[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.]]>
<![CDATA[YOUTH MOVEMENT AND ISLAMIC LIBERALISM IN INDONESIA ]]>
<![CDATA[Herdi Sahrasad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.145-175
<![CDATA[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 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.]]>
<![CDATA[GENDER IN ISLAMIC INHERITANCE ]]>
<![CDATA[Rahmatullah Rahmatullah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.99-119
<![CDATA[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.]]>
<![CDATA[ETHNICITY AND ISLAMIC ACTIVISM IN DIASPORA ]]>
<![CDATA[Abdul Wahid Hasyim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2020.15.1.55-74
<![CDATA[This article examines the “urang awak”, a term referring to the Minangnese who trace their origin to Minangkabau in West Sumatera , and their dakwah activism in diaspora. It problematises the relation of Islam activism and ethnic identity of a diasporic community in contemporary West-Java, Indonesia. It further argues that mosque has been central to the activities of dakwah activism of the urang awak in diaspora. As this article demonstrates, the Harakatul Jannah Mosque and Al-Anwar Mosque reserve as important bases for dakwah activism of urang awak in a dominant culture of Sundanese and Javanese. Through these mosques, the urang awak attempt to preserve their ethnic identity, mainly expressed through the mosques’ architecture, language, and religious activities that clearly symbolise the identity of urang awak.]]>
