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Episteme: Jurnal Pengembangan Ilmu Keislaman
Published by Universitas Islam Negeri Sayyid Ali Rahmatullah Tulungagung
ISSN : 19077491     EISSN : 25023705     DOI : -
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
Jurnal Pengembangan Ilmu Keislaman merupakan jurnal akademik multidisipliner yang diterbitkan oleh Pascasarjana Institut Agama Islam Negeri (IAIN) Tulungagung. Epistemé terbit dua nomor setiap tahunnya, pada bulan Juni dan Desember. Artikel yang diterbitkan meliputi kajian Islam yang ditinjau dari berbagai perspektif, mulai dari komunikasi, antropologi, pendidikan, ekonomi, sosiologi, filologi, pendidikan, filsafat dan lain sebagainya. Jurnal ini didedikasikan kepada akademisi, dan pemerhati bidang kajian studi Islam. Artikel yang diterbitkan harus berupa karya orisinal dan tidak harus sejalan dengan pandangan redaksi.
Arjuna Subject : -
Articles 342 Documents
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THE QUR’ANIC JESUS: ISA AL-MASIH IN THE QUR’AN Ghafur, Waryono Abdul; Prasojo, Zaenuddin Hudi; Bin Haji Masri, Mohammed Sahrin
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 2 (2019)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2019.14.2.349-373

Abstract

The perspective on Isa al-Masih or Jesus has been one point of separation and a source of endless tension between Islam and Christianity. While Western tradition believes that Isa al-Masih is the son of God, Islam ensures that Isa is the son of a human being, a servant of God or a prophet and a messenger of God. This paper is not intended to resolve this debate, but through a thematic study by examining verses that reveal about Isa al-Masih in any verses in the Qur?an, wants to show that despite theological differences in the views of Isa al-Masih between Islam and Christianity cannot be avoided. However the meeting points between Islam and Christianity is very strong and that is in the Qur?an called Kalimatun sawa? which makes both emphasize peace rather than conflict. Isa al-Masih is seen by Christians and Muslims as a respected figure and has a prophetic mision of freeing the weak and oppressed people. Therefore, in Islamic tradition, Isa al-Masih is considered as the apostle of ulul azmi or the liberator Prophet.
IBN ATHA`ILLAH AND THE MODERN PHILOSHOPYCAL SUFISM Sidqi, Ahmad
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 2 (2019)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2019.14.2.375-396

Abstract

Rationalities is being have sufficient as the new god of modern humans. Being the fuel of spirit, they try to negate ?Being? or metaphysical. The impact of it they alienate the social crisis and spiritual crisis. The extremely spiritual crisis generates atheism or at least agnostic. They leaned on the knowledges and technologist which have suspected them as the driving force of modernization process have resulted the higher degree of modern humans? rationality. Instead of losing the beliefs is precisely created the public sphere. The humans modern try to find the spiritual leaned by the Sufism way. One of the interesting Sufism figures to be studied is Ibn Atha`illah. This paper studies about the Ibn Atha`illah?s view in the modern of philosophical Sufism. Practically he was more emphasize the Sufism?s value in ma?rifat view. He is also the main figure of Sufism but his activities or influences was only in it. Ibn Atha`illah was known as the master of Islamic laws in mazhab Maliki and akidah, the competence which as a rule of religious exoteric. 
THE SHIFTING PARADIGM OF ASWAJA AN-NAHDLIYYAH EPISTEMOLOGY IN POSTMODERN ERA Thohiri, Kholid
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 2 (2019)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2019.14.2.397-417

Abstract

The Nahdlatul Ulama (NU) are important parts that greatly value the inheritance of the classical Islamic treasures contained in the work of the Imam Mazhab. Its wealth of sources of understanding, NU has its own uniqueway of responding to reform, while maintaining harmony in tradition and cultural heritage, moderate, tolerant, not extreme, as well as promoting goodness and preventing badness. This paper examines the positioning of NU and its relation to Ahlussunnah wa al-Jama?ah (Aswaja) based on the social context that accompanies it and the actors involved in it. There are three locus, places, or cultural fields that have important significance because they are a source of discourse, ideas and practices of mazhab in contemporary NU communities: Pesantren, Islamic College (PTKI) and Non-Governmental Organization (NGO). This paper uses three approaches: Thomas Kuhn?s Shifting Paradigm, Karl Manheim?s Sociology of Knowledge and Abed al-Jabiri?s Epistemology are used to study knowledge that is not only the result of theory, but also part of the process of sociology and epistemology. The results show that the majority of Pesantren when understanding and interpreting Aswaja An-Nahdliyyah are heavier and dominant based on Bayani and Irfani. Whereas the scholar of NU and NGOs that had been Bayani and Irfani shifted to Burhani?s epistemological model. In other words, methodologically they want a change in understanding Aswaja from qauli to manhaji, Bayani-Irfani to Burhani,monolithic-dichotomic to integrative-progressive.
FORMULATING PRINCIPLES OF ISLAMIC PROSELYTIZATION: A SOCIOLOGICAL CONTRIBUTION Syam, Nur
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 14, No 2 (2019)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2019.14.2.419-438

Abstract

This paper examines the contribution of sociology to the Islamic proselytization. In the context of epistemology, it has the opportunity to develop based on five aspects: factors, systems, interpretative, developmentalism and participatory. The five principles can be developed based on sociological theories. Among these theories, for example are the phenomenology of Islamic proselytization, the social construction of Islamic proselytization, dramaturgy of Islamic proselytization, hermeneutics of Islamic proselytization, communicative acts of Islamic proselytization, and ethnomethodology of Islamic proselytization. Through a sociological approach, the Islamic proselytization will be able to develop more quickly. In further, it can be said that the inclusion of social science is a form of pattern of science development based on the integration of science, namely the phenomenon of Islamic proselytization as an object of study and utilizing other sciences as an approach. 
HAKIKAT DAN KONSTRUKSI KEILMUWAN EKONOMI ISLAM Dede Nurrohman
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.245-266

Abstract

Wacana ekonomi Islam hampir selalu menjadi bahan diskusi dalam tataran keilmuwan, khususnya pada wilayah epistemologis. Secara istilah, term ”ekonomi” dan ”Islam” dianggap bertentangan satu sama lain. Kontradiksi tersebut memunculkan pertanyaan apakah ekonomi Islam itu sains atau doktrin? Untuk menjawabnya maka tulisan ini mengelaborasi problem-problem tersebut melalui pemikiran para proponen ekonomi Islam, khusunya Baqir al-Shadr dan  Anas Zarqa’. Dalam analisisnya, Shadr mengatakan semua sistem ekonomi, baik kapitalis, sosialis maupun Islam, lahir dari doktrin-doktrin yang mengajarkan ekonomi. Dokrin-doktrin itulah yang melahirkan ilmu ekonomi. Oleh karena itu, ekonomi Islam sejajar dengan ekonomi kapitalis dan sosialis dalam banyak hal, khususnya menyangkut metode atau cara masyarakat menggunakan dan menyelesaikan problem ekonominya. Dalam wilayah metodologis, Zarqa’ menyatakan bahwa al-Qur’an dan sunnah yang dianggap sebagai sumber normatif  ternyata juga menyiratkan asumsi-asumsi deskriptif  (positif). Kedua pernyataan ini juga mengendap dalam ilmu ekonomi konvensional. Pendek kata, ia menyatakan bahwa keilmuwan itu tidak diukur dari asumsi deskriptifnya yang berakar dari realita empiris saja, tetapi juga asumsi normatif  yang menjadi bingkai kerja ilmu tersebut. Sebuah keilmuwan, ilmu ekonomi kapitalis, sosialis maupun Islam, merupakan doktrin yang kental dengan asumsi normatif. Dari doktrin itulah yang kemudian dirumuskan teori dan ilmu, setelah mengalami proses kontekstualisasi dengan realita masyarakat. Islamic economic discourse was almost always be the subject of  discussion on saintific perspective, especially, on episthemology. Terminologically, term “economic” and “islam”, controverse the one and another. This controversy implies a question; do islamic economic is dogma or science? This paper elaborate these problems through ideas of  the Islamic economic proponents, especially Muhammad Baqir al-Shadr and Anas Zarqa’. In his analysis, Shadr said that all of  economic systems, capitalism, socialism or Islam, born from dogmas about economic. These dogmas arise the economic.  Therefore, Islamic economics was same with capitalism and socialism on more thing, especially, connect to a method of  society to use and solve his economic problems. On methodology context, Zarqa’ express al-Qur’an and sunnah, considered as source of  normative assumptions, it turns out contain implicitly a descriptive assumptions (positive). Both, normative assumptions and descriptive assumptions, were integrate in conventional economic. In short, Zarqa’ explained that a science didn’t be measured from the descriptive assumptions only, that built from empirical reality, but from the normative assumptions, that became a frame work of  the science. A science, capitalism, socialism or Islamic economics, was dogma effected by normative assumption as majority. From the dogma, the latter, a theory was be postulated, and a science was be formulated, through process of  contextualizing with reality of  society.
MEMBANGUN SISTEM EKONOMI UMAT BERBASIS SYARIAH H Hanifullah
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.267-292

Abstract

Terjebaknya Indonesia di dalam utang luar negeri tidak terlepas dari hegemoni dan berkembangnya kapitalisme serta imperialisme baru. Kita melihat bukti yang semakin nyata dari hari ke hari yakni terjadinya disempowerment terhadap bangsa dan negara Indonesia. Kita menyaksikan pula bahwa yang terjadi saat ini pembangunan pihak asing di Indonesia dan bukan pembangunan Indonesia. Disempowerment ini berkelanjutan sehingga pengangguran dan kemiskinan rakyat semakin meluas. Kebijaksanaan ekonomi yang mengutamakan pertumbuhan dan mengabaikan perluasan lapangan kerja bukanlah hanya suatu kelengahan (mindset dari kelompok market fundamentalist), tetapi patut diwaspadai sebagai suatu kepentingan untuk mendominasi dan melanggengkan ketergantungan nasional. Maka perlu upaya islamisasi ilmu ekonomi yang mengarah pada keselarasan antara dimensi etis ekonomi dan dimensi praktisnya (bisnis) dalam pengertian yang integratif, tidak parsial dengan tujuan membangun masyarakat yang berkeadilan. Hal ini tentunya berbeda dengan aksioma kapitalis bahwa kegiatan ekonomi (bisnis) itu mempunyai tujuan ekonomis, yaitu keuntungan meterial sehingga keuntungan menjadi ideologinya dalam berbisnis meskipun harus mengorbankan nilai-nilai etika. A phenomenon in which Indonesian is in a trapped of  abroad debt does not become free from hegemony and the development of  capitalism and also a new imperialism. We see a real prove showing that from day to day it occurs disempowerment towards Indonesian nation-state. We also see what hapens in Indonesian nowadays is merely the development of  foreign side and it is not Indonesian development. Disempowerment occurs in continuity and it gives broad effects to people in which they become jobless and the numbers of  poor people are getting increase. An economy policy which emphasises on development but it ignores expansion of field of work is not supposed as a neglectedness (mindset of  market fundamentalists group), but it needs to be given attention as self  interest to dominate and perpetuate towards national dependence. Referring to the fact, it is important to conduct Islamization of  economy science focusing itself  on conformity between economy ethical and practical dimensions (business) integratively with the purpose to develop people in justice. This is possibly different from capitalism axiom saying that business has an economical purpose in term of materials profit so that profit itself is used as an ideology to conduct business  although it has to sacrifice values of ethical.
PRINCIPLE OF UTMOST GOOD FAITH DALAM PERJANJIAN ASURANSI: Studi Asas Hukum Perjanjian Syariah Kuat Ismanto
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.293-310

Abstract

Asuransi sebagai aktivitas bisnis diharuskan memenuhi prinsip-prinsip hukum asuransi. Salah satu prinsip yang harus dipegang teguh adalah principle of  utmost good faith, di samping prinsip yang lain. Prinsip ini berbunyi bahwa seorang tertanggung wajib memberi informasi secara jujur terhadap apa yang dipertanggungkan kepada penanggung. Dalam bisnis Islam, kejujuran merupakan prinsip yang harus dijunjung tinggi. Secara hukum, prinsip ini diatur dalam KUH Dagang. Persoalannya adalah apakah prinsip ini dianggap cukup dari sudut pandang hukum perjanjian syariah. Secara sekilas bahwa prinsip iktikad baik sempurna ini telah memenuhi asas perjanjian syariah, namun demikian tidak memiliki kriteria maksimal kejujuran. Ketiadaan kejujuran dalam bisnis asuransi akan berdampak pada batalnya perjanjian asuransi karena ada unsur cacat kehendak (‘uyub ar-ridla). Insurance as a business activity must fulfill principles of insurance law. One of the principles that must be hold on is the principle of  utmost good faith. The principle says that an endured person must honestly give information of  what should be given responsibility to the guarantor. In Islamic business, honesty is a principle that should be respected. From point of  view of  law, the principle is settled in commerce law. The problem is that whether the principle is represenative enough if it is viewed from law of  syariah agreement. At glance, the principle has fulfilled the basic of syariah agreement, however, it does not have maximum criteria of  honesty. Unavailability of honesty in insurance business will give effect of  invalidate of  insurance agreement, for there is a deformity of desire (‘uyub ar-ridla).
AKAD BAY’, IJARAH DAN WADI’AH PERSPEKTIF KOMPILASI HUKUM EKONOMI SYARIAH (KHES) Bagus Ahmadi
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.311-336

Abstract

Kompilasi hukum ekonomi syariah ini menjadi sesuatu yang mendesak karena mayoritas penduduk Indonesia menganut agama Islam yang tentunya sangat membutuhkan dasar hukum bagi setiap kegiatan ekonomi yang dilakukannya. Upaya Mahkamah Agung melahirkan KHES ini layak diapresiasi, direspons dan disambut dengan gembira. Salah satu bentuk apresiasi dan respons konstruktif yang dapat diberikan adalah melakukan telaah kritis terhadap materi yang ada di dalam KHES tersebut, khususnya pada buku II tentang subjek akad yang merupakan “roh” dari KHES. Akad merupakan sesuatu yang sangat menentukan keberlangsungan suatu transaksi. Akad dalam transaksi di lembaga keuangan membedakan antara lembaga keuangan syariah dengan lembaga keuangan konvensional. Sebab akad yang diterapkan di perbankan syariah dan lembaga keuangan syariah non bank lainnya, memiliki konsekuensi duniawi dan ukhrawi sebab akad yang dilakukan berdasarkan hukum Islam transaksi dengan menggunakan akad bay’ dan ijarah merupakan transaksi yang paling banyak dilakukan orang dalam kehidupan sehari-hari. Oleh karena itu, tidak akan berlalu sehari pun kehidupan ini tanpa transaksi bay’ dan ijarah. Adapun akad wadi>’ah banyak digunakan dalam penghimpunan dana di perbankan syariah, baik dalam tabungan maupun giro. The compilation of syariah economy law becomes urgent for majority of Indonesian embrace Islam and they need a basic law which regulates their economy activity. An effort taken by the supreme court to establish the compilation of syariah economy law needs to be appreciated and responded. One of the forms of giving appreciation and constructive respond is giving any critics toward materials stated in the compilation of syariah economy law, especially those stated in book II about the subject of contract as the soul of the compilation of syariah economy law. A contract is an importing thing determining the continuity of a transaction. A contract of a transaction in a monetary institution differs between institution of syariah monetary and conventional monetary institution, because the contract applied in the syariah banking and other syariah non banking intitution has both wordly and eschalatological matters. The reason is that the contract is done based on law of Islamic transaction of bay’ and ijarah. These transactions are most frequently used by people in doing daily transaction. Meanwhile, transaction of wadi’ah is mostly used in collecting donation in syariah banking both as deposit and clearing account.
ANALISIS PERBANDINGAN KINERJA KEUANGAN PERBANKAN SYARIAH DENGAN PERBANKAN KONVENSIONAL Adi Susilo Jahja
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.337-360

Abstract

Tulisan ini bertujuan untuk membandingkan kinerja keuangan perbankan syariah dengan perbankan konvensional pada tahun 2005-2009 dengan menggunakan rasio-rasio keuangan yang terdiri dari CAR, NPL, ROA, ROE, BOPO dan LDR. Berdasarkan dari kriteria sampel yang telah ditentukan, diperoleh dua kelompok sampel penelitian, yaitu 2 bank umum syariah dan 6 bank umum konvensional. Alat analisis statistik yang digunakan untuk membuktikan hipotesis dalam penelitian ini adalah independent sample t-test. Analisis yang dilakukan menunjukkan bahwa rata-rata rasio keuangan perbankan syariah (ROA, ROE dan LDR) lebih baik secara signifikan dibandingkan dengan perbankan konvensional, sedangkan pada rasio-rasio yang lain perbankan syariah lebih rendah kualitasnya. Secara keseluruhan penilaian kinerja bank syariah masih berada di atas atau lebih baik dibandingkan dengan bank konvensional. This study purpose to compare the financial performance of Islamic banking with conventional banking in the years 2005-2009 by using financial ratios consisting of CAR, NPL, ROA, ROE, BOPO and LDR. Based on judgment sampling method, two groups are chosen, consists of two Islamic banks and six conventional banks. Statistical analysis tools used to prove the hypothesis in this study were independent sample t-test. The analysis performed showed that the average financial ratios Islamic banking (ROA, ROE and LDR) significantly better than conventional banks, while the other ratios are lower. Overall, the performance of Islamic bank are better than conventional bank.
PENYITAAN HARTA DALAM TRANSAKSI BISNIS SYARIAH: Telaah Pemikiran Shah Wali Allah ad-Dihlawi A Asmawi
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 7 No 2 (2012)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2012.7.2.361-378

Abstract

Perilaku pelaku ekonomi selalu akan dinamis seiring dengan kondisi bisnis yang dilakukannya. Maka saat dua orang atau lebih mengadakan transaksi ekonomi, harus diproteksi hak dan kewajiban masing-masing orang yang melakukan transaksi tersebut. Di antara sekian bentuk transaksi yang menyisakan masalah di antara pelaku ekonomi adalah tidak dipenuhinya kewajiban yang telah disepakati kedua belah pihak. Dalam transaksi utang piutang ini biasanya terjadi ketika debitur tidak bisa memenuhi kewajibannya untuk mengembalikan utang sesuai kesepakatan. Dalam kondisi demikian biasanya dilakukan penyitaan terhadap aset-aset yang dimiliki oleh debitur sebagai pengutang. Dalam hal demikian Shah Wali Allah memberikan solusi bahwa pada prinsipnya orang yang muflis (atau bangkrut) diberi kesempatan sampai ada kemungkinan ia dapat mengembalikan utangnya atau mendapatkan kelapangan. Dan ketika ia mempunyai harta untuk mengembalikan utang maka harta tersebut dapat diambil untuk diserahkan kepada orang yang memberikan utang. Sedangkan orang-orang yang menyembunyikan hartanya untuk menghindar dari kewajiban mengembalikan harta maka ia dapat dipenjara dan diberi sanksi oleh penguasa. The behaviour of the doers of economy is always dinamic in line with the condition of bussiness done. In a case that two or more people are conducting economy transaction, it needs to be protected related to their right and responsibility. Among the kinds of transaction activities, the remain problem is an aspect related to unfulfillness of the doer’s responsibility based on the made agreement among them. In a transaction related to dedt and credit, the debitor usually cannot fulfill his/her responsibility to return his/her debt based on his/her agreement with the creditor. In such a condition, the creditor conducts a confiscation toward assets possessed by the debitor. Referring to this phenomenon, Shah Wali Allah gives a solution in which an individual who is bankrupt given opportunity untill he or she has property to return his or her debt. When they are has property, then immediately hand in it to the creditor. Meanwhile, those who prefer to keep their property to return their debt, they can be jailed and be given santion by the authority person.

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