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.
Articles
202 Documents
<![CDATA[HERMENEUTICAL APPROACH TO THE QUR’AN ]]>
<![CDATA[Ismail Suardi Wekke]]>;
<![CDATA[Acep; Firdaus]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 13 No 2 (2018) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2018.13.2.455-479
<![CDATA[This paper discusses the contribution of a prolific author and an Egyptian scholar Nasr Hamid Abu Zayd and his hermeneutical approach to the Qur’an. The article argues that Abu Zayd is a Muslim reformer of the twentieth century through his takwil (hermeneutical concept). His hermeneutical concept is questioning the “an-nash (textual)” tradition of the Qur’an and the transformation of Arab culture from oral to text-oriented culture in the earliest history of the Qur’an. He differentiates between tanzil (message sent to man) to takwil (interpretation of the message). This article further argues that Abu Zayd’s hermeneutical concept should be understood from the history of revelation which speaks to a particular community and respond to a particular situation. Thus, the Qur’an itself is a living phenomenon and open for interpretation, rather than a closed corpus.]]>
<![CDATA[MYSTICO-PHILOSOPHY ]]>
<![CDATA[Ngainun Naim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 13 No 2 (2018) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2018.13.2.361-379
<![CDATA[This article aims to offer an epistemological concept on scientific integration between religious and secular sciences proposed by a prominent Indonesian thinker Mulyadhi Kertanegara. The scientific integration (integrasi keilmuan) is essential concept explaining a contemporary development of Indonesian-state Islamic universities as exemplified by institutional transformation from exclusively Islamic studies learning institution of State Islamic Institute for Islamic Studies/IAIN to scientific integration of State Islamic University/UIN. As this article argues, let alone the institutional transformation, philosophical transformation of Islamic higher educational learning is a crucial element. It is the foundation of the institutional transformation and is still a major problem for contemporary Indonesian Islamic higher education. This article further argues that the philosophical transformation includes the construction of scientific and academic cultures and tradition which are applicable to contemporary Indonesian Islam higher educational system. Taking a root to the concepts of Islamic philosophy, Mulyadhi Kartanegara’s mystical-philosophical concept is indeed an innovative offer which is crucial as an alternative foundation of contemporary transformation of Islamic higher education in Indonesia and an answer to scientific debates on the relationship between religion and secular science.]]>
<![CDATA[ISLAMIC ETHICS IN SOCIAL MEDIA ]]>
<![CDATA[Lisnawati Lisnawati]]>;
<![CDATA[Desi Erawati]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.17-34
<![CDATA[This article addresses social media, family life and its intersection with Islamic ethics. It particularly discusses the use of social media to protect harmony of family life as to which communication ethics on social media for married-couples to prevent family disharmony. A close look at sources ranging from Islamic sources, magazines, newspapers, official documents of the local religious court (Pengadilan Agama), this article argues that there are seven communication ethics through social media crucial to prevent disharmony. These seven are to take benefits and to leave losses, meaning that social media has benefits if used wisely; to practice fair time management; to be open with your partner; to select friends wisely; to say corresponding statement in posts and comments; to keep the couple’s disgrace and not to indulge themselves on social media; and to look after self-esteem.]]>
<![CDATA[ARABIC LEARNING AND RELIGIOUS CONVERSION ]]>
<![CDATA[Abdul-Rahman Bahry]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.1-15
<![CDATA[The government of the State of Ohio has designed mandatory programs to help NRC’s female inmates to prepare themselves upon their release back to the community; one of the programs is Islamic education for Muslim prisoners. This program reserves as an opportunity for Muslim missionary (dai) for exercising dakwah (Islamic proselytization) activism, not only for Muslim prisoners, but also as a gate to introduce Islam to non-Muslim inmates. Particularly for the non-Muslim prisoners, they are interested in studying reading and writing Arabic as they are voluntarily joining the Arabic class. This article tries to over a new perspective on Islamic education and dakwah activism. Taking a close look at the lives of prisoners at the state prison of Ohio, this article mainly discusses the intermingled sphere of Islamic education for the Muslim and religious conversion. It further argues that teaching Arabic resorts as a gate for Muslim missionary to introduce Islam for non-Muslim prisoners who voluntarily participated in this language class and religious conversion to Islam often follows their participation. Thus, as the discussion of this article demonstrates, there has been a close connectivity between the ‘neutral’ language class with religious conversion.]]>
<![CDATA[THE LIVING MUSLIM ETHICS IN CHARACTER EDUCATION ]]>
<![CDATA[Muhammad Muntahibun Nafis]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.101-115
<![CDATA[This paper examines character education as discussed through Kitab Adab al-‘Alim wa al-Muta’allim by the founder of the largest Muslim organization in Indonesia, Nahdlatul Ulama, Kiai Hasyim Asy’ari (1871-1947). It tries to locates character education as the transformation of Muslim subjects as the foundation of social piety. The article further argues that Kiai Hasyim Asy’ari through his work had laid a comprehensive Islamic values that are parallel to principles of character education. The core values of Islamic character education centers on the notions of rabbaniyah (godness), insaniyah (humanity), wasathiyyah (moderateness) and waqi’iyyah (reality). Therefore, Kitab Adab al-‘Alim wa al-Muta’allim reserves as a pesantren-based character education with a particular reference of creating a Muslim subject with social-piety element.]]>
<![CDATA[TRANSLATING MULTICULTURALISM AT AN INDONESIAN PESANTREN ]]>
<![CDATA[Umiarso El-Rumi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.35-49
<![CDATA[This paper discusses the concept and the practice of multicultural education at an Indonesian Islamic educational institution, the Pesantren Modern Walisongo. This paper employed a qualitative approach using a phenomenological type of research, and the technique of purposive and snowball samplings in gaining the data. Spradley model was applied to analyze the data; whereas the triangulation strategy and member check were implemented to gain data validity. This study concludes, the formation of the multicultural characters of santri uses the approach of integrating philosophical, spiritual, psycho philosophical, and socio religious-philosophical values.]]>
<![CDATA[ISLAMIC PSYCHOTERAPHY AND SOCIAL DISRUPTION ]]>
<![CDATA[Naharin - Suroyya]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 2 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.2.189-213
<![CDATA[This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage mind, emotion and ethics as well as to distance themselves from religiously unlawful acts. A series of collective Islamic rituals performed by students is crucial as a way to cultivate collective belongings, to maintain self-integrity, integrity of the soul and to achieve self-actualization.]]>
<![CDATA[ISLAM NUSANTARA ]]>
<![CDATA[Mujamil Qomar]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.131-150
<![CDATA[This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural fields.]]>
<![CDATA[SUFISM AND HYBRID SPIRITUALITY ]]>
<![CDATA[Hajam Hajam]]>;
<![CDATA[Anwar Sanusi]]>;
<![CDATA[Aditya Muara Padiarta]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.117-130
<![CDATA[This article aims to discuss a Sufi-inspired traditional art and performance popular in Cirebon, the so-called “Brai”. The Brai is a traditional Islamic Sufism music popular among the Cirebonese. This traditional music combines sounds, lyrics, and dance that invite the practitioners and audiences to exercise the spiritual stages through music. The Brai performance follows the hierarchy of Sufi-state of minds and spiritual stages (suluk and raka’at). Thus, as this article argues, the Brai is a par excellence model for the entanglement between Islam and local culture. The Brai is indeed a way of the Cirebonese both to introduce Sufi-form of Islam and provides a performance where the profane arts and spiritual-Islamic Sufims are mutually entangled.]]>
<![CDATA[THE QUR’ANIC COMMUNICATION ETHICS IN SOCIAL MEDIA ]]>
<![CDATA[Faizatun Khasanah]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14 No 1 (2019) ]]>
Publisher : <![CDATA[Sayyid Ali Rahmatullah Tulungagung State Islamic University ]]>
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DOI: 10.21274/epis.2019.14.1.151-167
<![CDATA[The politicization of religion in virtual sphere has increased significantly during the election. Political symbols are mobilized to shape public opinion, especially in social media. As a result, social media has become an arena for candidates to contest and get votes as well as political supports. This contestation involves black campaign and hoax. Using a philosophical analysis this article examines ethical values in social media based on Al-Hujarât verses. This article shows that the ethics of communication as mentioned in al-Hujarât verses describe two important points namely the producer of news (communicator) and as the news reader (communicant). Al-Hujarât explains that a communicator has to convey messages in a very sophisticated ways, avoid lowering others, dividing and ruling, circulating hoax, and adjusted to the interlocutor. As communicants need to instill critical thoughts and clarification (tabayyun) towards the truth of the news content.]]>
