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[RELIGION AND POLITICAL ECONOMY ]]>
<![CDATA[Adlan, Muhamad Aqim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 02 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.02.115-143
<![CDATA[This article seeks to investigate the integration between political economy and religion offered in the forum Religion of Twenty (R20). The idea of R20 forum by Nahdlatul Ulama (NU) is one of the ideas to unite perceptions between countries and religions. It is based on the phenomenon of the global economy which has begun to be disrupted by conflicts and wars in several countries. Various wars by the superpowers have had implications for disrupting economic stability. Thus, the role of religion in terms of world peace also contributes to the success of global economic stability. In further analysis, this article refers to Ibn Khaldun, Al-Ghazali, Adam Smith, David Ricardo, and John Stuart Mill’s political economy to answer how is the relationship between religion and world peace in economic development? And what role does the R20 forum play in integrating political economy and religion for global economic development? The findings in this article indicate that the sources of political economy in R20 are a means of integrating its patterns in line with the values and essence of religious teachings.]]>
<![CDATA[THE MAKING OF SINGLE PARENT RESILIENCE IN POST-COVID-19 PANDEMIC IN INDONESIA: A Maqashid Al-Syari’ah Approach ]]>
<![CDATA[Anshor, Ahmad Muhtadi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 1 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.1.27-49
<![CDATA[This article discusses the changing role of women in the family household to take full control and responsibility as a single parent due to the death of their husbands in the post-Covid-19 pandemic in Indonesia. Based on the Covid-19 pandemic data, the death of husbands is so high in East Java that raised new problems in the family household when a wife must switch her position to take role as the head of the family as a single parent. This article strives to answer the questions of what roles do the women play as the head of the household due to the death of their husbands? How are these roles perceived based on Maqashid Al-Syari’ah, a contemporary Islamic law? These questions aim to understand the transformation of roles between husband and wife in Javanese Muslim family households to portray the gender equality and the construction of the family resilience. The data of this study are collecter through ethnographic fieldwork with participatory observation and in-depth interviews to several married women in eastern parts of Java. This article suggests that mainstreaming the method of Islamic law, Maqashid Al-Syari’ah to build the resilience of single-parent families in East Java is realized by the awareness of single-parent women in meeting the family needs. This awareness is employed through various practices by women in East Java who cover all domestic and public activities for the benefit of the family.]]>
<![CDATA[FROM STREET SINGER TO POPULAR MUSLIM PREACHER FIGURES ]]>
<![CDATA[Julia, Julia]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 02 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.02.145-172
<![CDATA[This article seeks to examine the representation of Chinese Indonesians in New Media after the demise of Suharto’s New Order regimes. It takes root in the recent phenomenon in Indonesia as the “reappearance” of Chinese faces in popular Indonesian media by discussing the celebrities or public figures, and ordinary ‘man-on-the street’ of Chinese Indonesians, who are catapulted in the mainstream mass media and portrayed in popular television formats in particular such as reality-shows, talk-shows, news and variety shows. Based on participatory observation and in-depth-interview to the producers of several popular TV shows casting Chinese figures, this article argues that the political changes from authoritarian Suharto’s regimes which marginalized Chinese ethnicity to democracy has re-identified the representation of Chineseness in public sphere which contributes to more reception of Chinese identity at large in the country. This representation intermingles to produce the debates on religiosity and nationalism.]]>
<![CDATA[FIQH SUNDA ]]>
<![CDATA[Fahrurrozie, Rendra]]>;
<![CDATA[Misno, Misno]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 02 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.02.173-187
<![CDATA[The scholars have different theories concerning Islam coming to Nusantara. They believed that the first community to accept Islam was the residents of the coastal areas of Sumatera, Java, Sulawesi, Kalimantan, Maluku, Nusa Tenggara, and Papua. Afterward, Islam was disseminated to rural areas throughout the Nusantara including fiqh (Islamic jurisprudence), one of the fundamental teachings of Islam. This reception was surely through a long process and resistance from the indigenous residents of the Nusantara who already had local religions and beliefs practiced continuously by hereditary generations. Badui in Banten and Kampung Naga, West Java were indigenous residents of the island. This article seeks to discuss the negotiating process of fiqh among Badui and Kampung Naga’s communities from historical and anthropological viewpoints. This article argues that the negotiating of fiqh by the community of Badui is limited to particular cases such as marriage and inheritance. While the community of Kampung Naga receives the majority of fiqh. The negotiating of fiqh in both communities was influenced strongly by their interaction with outside communities and also state power.]]>
<![CDATA[SHEIKH IBRAHIM MUSA PARABEK’S THOUGHTS ON TASHYID AND TAWASSUL IN HIDĀYAH AL-ṢIBYĀN ]]>
<![CDATA[Azhari, Nadyya Rahma]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 02 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.02.189-215
<![CDATA[The global reform of Islamic thought had impact of dividing the Minangkabau ulamas (Muslim scholars) into both “kaum tuo” as a traditionalist and “kaum mudo” as a modernist. Even today, the history of Minangkabau ulamas cannot be separated from this category. Ibrahim Musa is one of the ulamas who had unique position because of his affiliation to some groups. He also was recognized as “kaum mudo” due to his involvement in their movement. At the same time, other historical records showed his engagement with “kaum tuo.” His ambiguities in siding among Minangkabau ulamas are worth-investigating. This article seeks to analyze Ibrahim Musa’s thoughts based on his kitab, Hidāyah al-Ṣibyān. It argues that Ibrahim Musa did not clearly state his stance, except providing two views. Further, he was trying to explain their interpretations which proved that in the history of Islam in Minangkabau there are ulamas who cannot simply categorized as traditionalist or modernist due to the complexity of their thoughts of Islam. In this respect, the study of non-mainstream ulama figures like Ibrahim Musa is scholarly pivotal to construct the historiography of Minangkabau ulama as a whole.]]>
<![CDATA[THE ENCOUNTER BETWEEN THE WEST AND ISLAM IN ECOLOGY ]]>
<![CDATA[Muhammad, Afda Alif]]>;
<![CDATA[Fazrian, Muhammad Ihza]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 18 No 02 (2023) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2023.18.02.217-241
<![CDATA[This article seeks to discuss the encounter of Arne Naess’s theoretical ecology model and al-Qusyairi's Sufism theory, Ecosufism. To examine their relationship, this article employ Arne Naess's triangulation model of shallow ecology, deep ecology, and complexity, which in Al-Qusyairi’s sufism is referred to as tauḥīd, tazkiyyat an-nafs, and muḥsīn. Thus, this article highlights the sufi figure of akhlāqī (al-Qusyairi) as the subject of philosophical content. This article argues that to lead modern society towards a deeper understanding and practice can be accomplished with spirituality and ecology proceeding together (juxtaposition) in fostering “respectful” behavior toward all creatures. This approach benefits the environment (nature-oriented) and also enriches the individual's spirituality (God-oriented).]]>
<![CDATA[MEDIATING COUNTER-RELIGIOUS INTOLERANCE IN CONTEMPORARY INDONESIA: A Critical View ]]>
<![CDATA[Susilawati, Susilawati]]>;
<![CDATA[Surur, Misbahus]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 19 No 01 (2024) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2024.19.01.27-65
<![CDATA[This article seeks to analyze the pros and cons regarding radicalism on YouTube. The focus of this article is on how the concept of counter-radicalism is expressed in the LogIn content on the Deddy Corbuzier and Ustaz Abdul Somad Officials YouTube Channel. On other hand, this article also examines how the effectiveness of the two channels in the context of deradicalizing religious understanding and countering intolerance. Methodologically, this article uses a Critical Discourse Analysis (CDA) approach based on Norman Fairclough’s three-dimensional theory: text, discourse practice, and socio-cultural. This article argues that the percentage of success in countering intolerance and radicalism in LogIn content (religious dialogue) is more than the content of Ustaz Abdul Somad Official. Deddy Corbuzier’s YouTube channel—which broadcasts the LogIn program—has more subscribers than Ustaz Abdul Somad Official. Furthermore, the concept of delivering dakwah (preach) in the LogIn program is also more varied, attractive, and contemporary. Thus, it is more interesting to netizens from various religious backgrounds, rather than the content of Ustaz Abdul Somad Official.]]>
<![CDATA[MUHAMMAD ASAD’S POLITICAL THEORY REVISITED: Epistemological Review on Contemporary Islamic Politics in Global South ]]>
<![CDATA[Nabil, Ahmad Amir]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 19 No 01 (2024) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2024.19.01.67-90
<![CDATA[The article examines Muhammad Asad’s epistemological ground, reflected in his works on the principle of Islamic governance and its basic constitution and foundational structure. In this regard, he formulated the constitutional ideas of the Islamic state, whose constitution contains the provision of Islamic law that practices and implements the norms and postulates of the Divine Writ. This idea was partly enshrined in some of Global South constitutional law, whose political establishment was formed in 1947. It essentially discussed Muhammad Asad’s political ideas and their underlying philosophy as espoused in his works. The work was conducted using qualitative approaches to library research. The data were analyzed using descriptive, analytical, and comparative techniques. The finding shows that Muhammad Asad had formulated a comprehensive theoretical framework of the legal aspect of Islamic governance drawn up from the fundamental principle and doctrine of the sharia and its moral norms deriving from the Qur’anic and the sunnah bases while advocating democratic ideals and principles based on conventional practice and requirement of the modern context of the nation-state.]]>
<![CDATA[RESISTANCE AND RESILIENCE IN CHANGING INDONESIA: The Political Struggle and Movement of Hidayatullah ]]>
<![CDATA[Adiyono, Adiyono]]>;
<![CDATA[Abdurrohim, Abdurrohim]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 19 No 01 (2024) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2024.19.01.91-116
<![CDATA[This article seeks to endeavors and strategies of an Islamic organization, Hidayatullah, to survive in changing political regimes in the New Order to Reformation period of Indonesia. It was established as an Islamic educational and dakwah (Islamic proselytizing) institution in Balikpapan, East Kalimantan, in 1973. Despite socio-political changes in the country, it has expanded to several provinces in Indonesia which transformed it to become the largest Islamic educational institution with 402 branches of Islamic schools. The organization focuses its activities on Islamic education and dakwah through various ways including printed media such as Suara Hidayatullah magazine, distributed weekly to its branches, mosques, and schools. Based on a literature review of Suara Hidayatullah magazine and interviews with Hidayatullah prominent figures, this article delves into the struggles and movement of Hidayatullah through its dynamics and transformation in socio-political changes in Indonesia. This article argued that in political dynamics and transformation within Hidayatullah organization show the resistance and resilience to survive in the socio-political crisis of Suharto’s New Order era (1966-1998), which discriminated against Islam as a political ideology and in the aftermath of reformation. One of the strategies to comply with the political repressions is to declare Hidayatullah as an Islamic organization like Nahdlatul Ulama (NU) and Muhammadiyah in 2000. This transformation process proves Hidayatullah’s strategic foresight and adaptability in socio-cultural and political changes.]]>
<![CDATA[NEGOTIATING THE RULE OF LAW AND HUMAN RIGHTS IN INTERFAITH MARRIAGE REGISTRATION IN CONTEMPORARY INDONESIA ]]>
<![CDATA[Salam, Nor]]>;
<![CDATA[Zaman, Jamrud Qomaruz]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 19 No 01 (2024) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2024.19.01.117-145
<![CDATA[The Supreme Court Circular Letter Number 2 of 2023, which prohibits the registration of interfaith marriages in Indonesia, aims to provide legal clarity following longstanding debates fueled by the abstract nature of existing norms. While the circular seeks to enforce uniformity in marriage regulations, it raises concerns regarding human rights, especially the rights to freedom, equality, and the pursuit of happiness, which are central to democratic governance. This article seeks to examine interfaith marriage registration by utilizing normative and human rights perspectives to explore its legal foundations and implications within Indonesia’s modern context. The analysis highlights tensions between national law and international human rights conventions, suggesting that interfaith marriage registration should be recognized as a legal right that upholds citizens’ freedoms, religious autonomy, and equality before the law. By situating interfaith marriage within Indonesia’s framework of Islamic jurisprudence (fiqh), legal statutes, and human rights conventions, this article highlights the importance of balancing legal uniformity with the protection of individual rights in a democratic, constitutional state.]]>
