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Episteme: Jurnal Pengembangan Ilmu Keislaman
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.
Articles
105
Articles
REVISITING INTERRELIGIOUS DIALOGUE IN THE HISTORY OF INDONESIA: The Case of Malino Declaration for Maluku

Hidayati, Mega ( Universitas Muhammadiyah Yogyakarta )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

Conflict between Muslims and Christians in Moluccas (1999-2002) is one of the worst conflicts in Indonesia which brings great damage in all fields of human life. The significant result of reconciliation can be found in Central Government’s effort called as Malino Declaration II. This paper aims to find a positive contribution on formulating the key for facing the fact of religious plurality in Indonesia by revisiting the Malino Declaration II. By critically analyzing the discourse of the Malino Declaration contents, it concludes that Malino Declaration is shaky for several reason, (1). The role of Government is so dominant, thus Government is in the safe position. Therefore, it isunderstandable why many people view Government aims to “clean” its mistakes in the conflict. (2). Military as a tool was not only ineffective and bias, but also it caused mass killings under the banner of national stability. (3) Malino Declaration indicates obviously and strongly that the conflict is pure between Muslim and Christian communities in Moluccas, as the result the blame is theirs, (4) contain of declaration gives an impression that the participants who are representative of each community do not have enough room in expressing and waging in dialogue. In other words, Malino Declaration is still far from genuine dialogue.Konflik antara Muslim dan Kristiani di Maluku (1999-2002) adalah salah satu konflik terburuk di Indonesia yang menyebabkan kerusakan luar biasa di segala bidang kehidupan manusia. Hasil rekonsiliasi yang signifikan adalah usaha pemerintah pusat terkait perumusan Deklarasi Malino II. Dengan meninjau kembali Deklarasi Malino II, tulisan ini bertujuan untuk menemukan kontribusi positif dalam merumuskan kunci dalam menghadapi fakta pluralitas agama di Indonesia. Dengan menganalisis secara kritis isi Deklarasi Malino, dapat disimpulkan bahwa Deklarasi Malino lemah dengan alasan: pertama, peran pemerintah sangat dominan sehingga pemerintah ada di posisi aman. Karenanya, dapat dipahami mengapa banyak orang melihat pemerintah bermaksud “membersihkan” kesalahannya dalam konflik tersebut; kedua, militer sebagai alat tidak efektif dan bias serta menyebabkan pembunuhan massa di bawah bendera kestabilan nasional; ketiga, deklarasi Malino mengindikasikan secara jelas dan tegas bahwa konflik tersebut antara komunitas Muslim dan Kristen di Maluku sehingga kesalahan adalah pada kedua kelompok ini; keempat, isi deklarasi memberikan kesan bahwa para partisipan yang mewakili masing-masing komunitas tidak mendapatkan ruang yang cukup dalam mengekspresikan dan melaksanakan dialog. Dengan kata lain, Deklarasi Malino masih jauh dari makna dialog yang sebenarnya.

KESARJANAAN TRADISIONALIS AL-QUR’AN DI ERA KONTEMPORER: Telaah terhadap The Study Quran a New Translation and Commentary karya Seyyed Hossein Nasr dan Tim

Muchlisin, Annas Rolli ( Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

Two years ago, a Qur’anic translation and interpretation work was published in English which was initiated by Seyyed Hossein Nasr and his team: CanerK. Dagli, Maria Massi Dakake, Joseph E. B. Lumbard, and Mohammed Rustom. The work that they named as the Study Quran A New Translation and Commentary covers both translation and interpretation of the Qur’an in fully 30 chapters, and was added by some essays written by scholars from various academic and country backgrounds. In other side, this work represents Nasr and his team’s thought on “tradition”. For them, tradition is not like was understood by several people who consider it as something old-fashioned, but rather as a set of principles that revealed from God. In some places, this traditionalist insight emerges in their interpretation. This paper attempts to study on the methodology used in the work and to see its position in hermeneutics typology. From that study, it could be seen some interpretation principles held by its authors, such as emphasizing the sacred nature of the Qur’an, explaining that the Qur’an contains all doctrines about reality natures in all of its levels, using universalist perspective in comprehending Qur’anic verses that related to religious traditions, and presenting traditional Qur’anic interpretation.From hermeneutics typology, this work could be categorized in obyektivis-cum-subjektivis interpretation.

ISLAMOLOGI TERAPAN SEBAGAI GERBANG ANALOG PENGEMBANGAN ISLAMIC STUDIES: Kajian Eksploratif Pemikiran Mohammed Arkoun

Baedhowi, B ( STAINU Temanggung )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

Applied Islamology is a Mohammed Arkoun’s thought and the critical notion of the weaknesses of Islamology. The weakness of Islamology because of its study of Islam and Islamic discourse is textual, ahistorical and only moves Islamic studies from certain texts and certain figures that are considered to represent,without relating to various phenomena of Islam and religious social reality,so that it reduces and forgets various elements, such as oral culture, unwritten experiences, both spoken and discourse or unspoken. Applied Islamology as an analogue of Islamic studies can also be explored, developed and will become an important Islamic study when it is always associated with various religious phenomena and social realities in society. Therefore, the dialectical relationship between the textual factor (language) - History and Islamic Studies is a unity and linkage in Islamic studies. Their absence of dialectical relationships will lead to gaps in both methodological and epistemological plots in the praxis of Islamic studies. This dialectical relationship that the writer wants to emphasize in studying Islamic studies. I think this dialectical relationship is the dynamics of the substance and function of religious studies with the existing Islamic discourse from time to time. In such a context, various social, methodological theories that are in line with our locality are indispensable for understanding the existing empirical social and religious realities. In this “introduction” paper, the writer will examine the dynamics of the dialectical relations of these three domains for the development of Islamic studies.

MEMBANGUN MODEL BERNEGOSIASI DALAM TRADISI LARANGAN-LARANGAN PERKAWINAN JAWA

Huda, Miftahul ( Institut Agama Islam Negeri (IAIN) Ponorogo )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

This paper seeks to explore the model of negotiating the five families of Nahdliyyin-Muhammadiyah to the Ponorogo community over the traditional dispute over the prohibitions of Javanese marriage. The traditions of the Javanese marriage that is “weton”, “ngalon-ngulon”, “Golan-Mirah”, marriage of “lusan” and “madep-ngarep” marriage. Excavation model of the negotiation result is divided into three models. First, the model of negotiating within the frame of kalam (theology) and adat (tradition) connections the nappears to be incompatibility and inconsistency between the two. This is due to the emergence of different assumptions due to syirik (belief in more than of God) stereotype, because it is more holding the tradition than the existing of religious rules. Second, the model of negotiating within the framework of the Jurisprudence and adat connections that gave birth to the relationship of proximity and flexibility in responding to Javanese marriage customs or traditions so that it can be an alternative pattern of settlement. Third, the model negotiates within the framework of wisdom and diversity of customs/traditions. In the category of this meaning, the problem of the tradition of the prohibitions on Javanese marriage can be resolved by returning to the wisdom and diversity of tradition. Let the tradition solve itself. It seems that with this category the negotiation process goes fluently.

THE INFLUENCE OF DEVELOPMENT AND IMPLEMENTATION OF ISLAM TOWARD THE HAPPINESS IN INDONESIA

Akbar, Muhammad Rizal ( IAI Tafaqquh Fiddin Dumai )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

This paper aims to seek the effect of the development and practice of Islam towards the happiness in Indonesia. Development is represented by the GrossDomestic Product (GDP) per capita variable, poverty and IPM (Human Development Index). Meanwhile, Islamic religious practice is approached from the pillars of Islam and muamalah. This study uses secondary data which provided by BPS, as well as other institutions. The 33 provinces in Indonesia had been analyzed using path analysis. The study has found that religious practice in Islam directly influences the happiness in Indonesia, whileIPM has an indirect effect on happiness, because it should be the variable of Islamic religious practice. The GDP per capita proved no effect on happiness either directly or indirectly. While poverty through religious practice on Islam has proved no effect on happiness in Indonesia. The study recommends that the principles of Islam to Indonesia’s development must be applied in order to really be able to achieve welfare and the balance between spiritual and physical. The values of Islamic religious practice that can be used as the basic capital development because it is universal, and ensures the benefit of all (rahmatanlila’alamin.)

RADICAL ISLAM AND THE DERADICALIZATION STRATEGY: Reconstruction of Abdurrahman Wahid’s Thoughts

Naim, Ngainun ( Institut Agama Islam Negeri (IAIN) Tulungagung )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

This paper discusses about radical Islam and the strategy of deradicalization according to Abdurrahman Wahid thought. The rapid development of radical Islam in post-New Order Era has emerged the worriedness among people. A number of efforts to discontinue the development of radical have been done; one of the efforts is through the deradicalization strategy. The data presented in this paper originated from the thoughts of Abdurrahman Wahid spread in many books, magazines and internet. The set of the thoughts was then analyzed to observe the perspectives of Abdurrahman Wahid about radical Islam and the of deradicalization strategy. Abdurrahman Wahid viewed that radical Islam has destroyed Islam. Such strategy of deradicalization has presented through the indigenization of Islam, the role of Islamic boarding school, maintaining the tradition and building the interaction and through the Islamic spirituality.

PENDEKATAN SAINTIFIK: MELIHAT ARAH PEMBANGUNAN KARAKTER DAN PERADABAN BANGSA INDONESIA

Junaidi, Wedra Aprison & ( Institut Agama Islam Negeri (IAIN) Bukittinggi )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

Indonesia’s current education emphasizes the scientific approach, from elementary school, junior high school and college. It is clearly visible in the curriculum documents applied by the current government of Indonesia which is known as the 2013 Curriculum. By conducting philosophical studies, a scientific approach that emphasizes rationality can be a knife to seek and solve the causes of events in science. In Marx’s terms, science and technology infrastructures, both of which will determine the superstructure of the international world including culture, morals, law, and even religion. Science can also eliminate unfounded (magical) trust in traditional societies. In the context of Indonesia scientific approach to form a nation-based character rational science.In other words, the more dominant the critical scientific awareness than the mystic. According to Agus Comte and more clearly on Freire, divides human consciousness into three levels: magical awareness, native awareness, and critical awareness. The civilization of the Indonesian nation seems to be in a great deal of this magical awareness. With a scientific approach, it is not impossible for Indonesian civilization to move to the level of critical awareness. Critical awareness is an asset to a more civilized civilization in the future.

A COMPARATIVE STUDY ON SHEIKH AZ-ZARNUJI THOUGHT AND IDEALISM IN THE PHILOSOPHY OF EDUCATION

A. Dardiri, M. Anas Thohir ( Alfina C. )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

Textbooks Ta‘lîm al-muta‘allim can be an alternative solution to the problems of character education in Indonesia. Inside the book there are methods that specifically leads to holistic learning code like the concept of learning objectives, choose a teacher or school, choosing friends, even mastered a learning method such as learning itself, deliberation, mutharahah, and mudzakarah. This study aimed to analyze the text book Ta‘lîm al-muta‘allim works of Sheikh Az-Zarnuji then compare it with several books of Plato’s philosophy idealism. The method used is the analysis of documents by grouping clauses-clauses in the textbook Ta‘lîm al-muta‘allim in category: metaphysics, epistemology, axiology, the purpose of education, curriculum, method, the position of the students and teachers. Then compare it with documents from various sources about the Platoidealism. The study shows that there are some similarities between SheikhAz-Zarnuji thought with Plato. For example, the similarity between the two is the concept of metaphysics in Ta‘lîm al-muta‘allim called ma’rifatullah, while the concepts included in the Plato called the idealistic concept of macrocosm and microcosm. The similarity was impacted on shared educational goals from SheikhAz-Zarnuji, students and revitalize direction, into individual for himself, to achieve goodness and union with God. The difference mainly stated in the concept of metaphysics specific aspects in their respective reviews. For example, Sheikh Az-Zarnuji said that reality comes from God, while idealism states that the reality can be dug in God through contemplation or idea or reason.

DAKWAH EKONOMI GULEN MOVEMENT: INTEGRASI ISLAM DAN NEOLIBERALISME

Khamami, Akhmad Rizqon ( IAIN Tulungagung )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017)
Publisher : IAIN Tulungagung

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Abstract

This article examines the integration of the Gulen Movement into the neoliberal economy. In spite of the Gulen Movement currently undergoes a severe persecution under President Erdogan and charged as FETO (FethullahTerrorist Organization), Gulen’s success story in the economy is of interest for any Islamic movements to emulate. In contrast to those belong to the revivalist Islam that rejects the neo-liberal economy, Gulen does accept the neoliberal economy. He integrates neoliberalism into Islam, and vice versa. Gulenacceptance of the neo-liberal economy, in turn, encouraged his movement to adopt for further neoliberal principles such as human rights, multiculturalism, cosmopolitanism, etc. Since Gulen willingly immerses in the neo-liberalist system, he could be categorized into a progressive Islam. Nevertheless, Galen shows his critical attitude toward the capitalist economy despite his acceptance of the system. This article argues that Gulen’s adoption of the neo-liberal economy is a method of da’wah. This article calls it as ‘da’wah in the economic field’.As it is the case, Gulen’s adoption of neo-liberal economics does not appear simultaneously once, rather through gradual processes in which it goes through three stages of his da’wah: individual transformation, social transformation, and the state.

REPOSISI KONSEP KETUHANAN: TANGGAPAN MUHAMMAD IQBAL DAN SAID NURSI ATAS PERJUMPAAN ISLAM DAN SAINS

Maftukhin, M ( IAIN Tulungagung )

Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 1 (2017)
Publisher : IAIN Tulungagung

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Abstract

Artikel ini menghadirkan dua cara pandang berbeda antara Muhammad Iqbal dan Said Nursi dalam upaya reposisi konsep ketuhanan saat Islam bertemu sains. Artikel ini memperlihatkan bagaimana Iqbal menerima sains dengan melakukan penyesuaian ajaran Islam agar sejalan dengan epistemologi sains dan rasionalisme dengan tetap merujuk pada al-Qur’an. Konsep ketuhanan teis yang dirasa tidak sesuai dengan rasionalisme dan perkembangan sains, mendapat sentuhan Iqbal dengan dikonstruksi menjadi konsep panentheisme. Sementara itu, Said Nursi, meskipun ia juga mendorong adopsi sains, namun Nursi hampir tidak melakukan penyesuaian apa pun dalam konsep ketuhanan Islam. Sebagai pewaris pemikiran al-Asy’ariyyah, justru Nursi memilah sains dalam dua kategori, yaitu sains yang memuat nilai positif dan sains yang memuat aspek negatif. Selanjutnya Nursi hanya mengambil aspek positif dan meninggalkan aspek negatifnya. Dengan menggunakan teori Ian Barbour, artikel ini memasukkan pendekatan Iqbal dalam kategori integrasi epistemologis, sedangkan pendekatan Said Nursi masuk dalam kategori integrasi ontologis.This article seeks to presents a distinct view of two Muslim thinkers on repositioning concept of God in the face of adoption to science. That is of Muhammad Iqbal’s and of Said Nursi’s. It shows that Iqbal used methods of reconstruction on Islamic theology in order for which go in line with scientific epistemology despite it remains strongly based on the Qur’an. Iqbal is of the view that theistic God of Islam appears to come in contrast to the rationalism and modern scientific approaches. For that reason, Iqbal changed this theistic God to be a panentheistic God of modern sciences. On the other side, Said Nursi urges Muslim community to adopt science as well, but—in contrast to Iqbal—he did almost nothing in reconstructing Islamic theology. As in heritor of the doctrines of Ash’arite, instead he classified modern science into two camps, that of the positive in term of Islamic interests and that of the negative. He adopts the positive one while keeping at bay the rest. Departing from Ian Barbour’s theory, this article categorizes Iqbal’s and Nursi’s adoption to science as integration. This article proposes that the method of Iqbal’s integration during his reconstruction on Islamic theology is an epistemological integration, meanwhile Nursi’s approach is ontological integration.