Ulumuna
Ulumuna (P-ISSN: 1411-3457; E-ISSN: 2355-7648), a journal of Islamic studies published twice a year (June and December) by State Islamic University (UIN) of Mataram since 1997, publishes original (library or field) research articles in the field of Islamic studies. It promotes multidisciplinary approaches to Islam and Islamicate societies and focuses on six main topics: (1) the Qur’an and hadith (2) Islamic Law (3) Islamic Theology (Kalam) (4) Islamic Philosophy (5) Islamic Mysticism (Tasawwuf) (6) Islamic Education (7) Islamic Communication and Propogation (Dakwa) and (8) Islamic Politic. All submitted manuscripts are subject to double-blind review process. Ulumuna was admitted as an accredited journal by the Director General of Strengthening Research and Development, Ministry of Research Technology and Higher Education of the Republic of Indonesia in 2017. The accreditation is given through a Director Decree No. 32a/E/KPT/2017 and is effective until 2022. Ulumuna has become a CrossRef Member since year 2015. Therefore, all of its publications have a unique Digital Object Identifier (DOI) number.
Articles
9 Documents
Search results for
, issue
"Vol 22 No 2 (2018): December"
:
9 Documents
clear
<![CDATA[Dakwah and Awik Awik as Local Wisdom for Forest Preservation In a Muslim Community in West Lombok ]]>
<![CDATA[Mohammad Liwa Irrubai]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.283
<![CDATA[This article aims to examine the Awik-awik originating from the local wisdom of a Muslim community in West Lombok and analyzes its interrelation to Islamic propagation (dakwah). This traditional village norms serve as a guide to the people to deal with the forest. Since Islam promotes the preservation of nature, it then aligns itself with such local wisdom. Based on an ethnogrpahic study in Sesaot village and built on the theory of local wisdom, this study attempts to describe the contain, structure and socialization of the awik-awik when it is reshaped from a traditional norm to a written rule agreed upon by the community members. Substantially, the stipulation of the awik-awik could reinforce Islamic doctrines on natural resource maintenance. Moreover, the ways in which the awik-awik is socialized before being implemented resemble the method of religious propagation. This indicat that Awik-awik could be an effective means of Islamic propagation to provide enlightenment to the community because the material arisen from the local wisdom of local communities reflect important Islamic message on the preservation of environment.]]>
<![CDATA[Contiguity of Islam and Local Tradition on the Hinterland Malays of West Kalimantan ]]>
<![CDATA[Ibrahim Ibrahim]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.286
<![CDATA[Islam does not totally reject values and eculture that preceeded over it or previously existed in a given society when it came later to that society. In contrast, Islam gives high respect to local tradition. The presence of Islam actually improves the living order and and good of local culture by means of accomodation, as this is promoted by “Islam Nusantara”. The contiguity of Islam and local traditions can be seen in various ways across Indonesia. This article examines such encounter of Islam and local tradition in the Hinterland Malay of West Kalimantan. This study explores and identifes local practices where Islam and local values are blended. This study shows that the tradition of Pantang Larang, Perladangan (buma), Berobat Kampung, and Tepung Tawar reflect unique relationship between Islam and local tradition where these two elements are mutually integrated. Islam does not change such traditions but reshape them. The Islamic propagation (dakwah) is not carried out by erasing local tradition but by integrating itself into the traditions, making a strong structure of mutually-enforcing religion and tradition.]]>
<![CDATA[The Dissemination of the Qur’an in Urban Societies: PPPA Daarul Qur’an and its Social Activities in Yogyakarta ]]>
<![CDATA[Iin Nur Zulaili]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.296
<![CDATA[This paper explores one of the leading Islamic educational institutions and its roles in the dissemination of the Qur’an and community development in an urban setting in Indonesia. The rising trend of the program of the memorization of the Qur’an (taḥfīẓ) has attracted young Muslim generations. This empirical study finds that the PPPA Daarul Qur’an develops an Islamic institution that focuses mainly on the production of the Qur’an memorizers and the dissemination of this program throughout the country. With the large support from broader Muslim community and international networking, the institution is now a home for thousand students coming from across the country. In addition to regular study of the Qur’an, the institution also run charity programs that target the poor to offer easy access to Islamic education. By incorporating education and social service, the PPPA plays important roles not only in enhancing Islamic education but also in developing Muslim community.]]>
<![CDATA[Interfaith Tolerance and Its Relevance to the Indonesian Diversity: A Study on Ibn ʿĀshūr’s al-Taḥrīr wa al-Tanwīr ]]>
<![CDATA[Moh. Abdul Kholiq Hasan]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.301
<![CDATA[Indonesia is a biggest Muslim, and yet multi-cultural, country. Religious tolerance is a key issue for harmony, and correct understanding of this principle is highly important. Maqāṣid approach serves one of the alternatives for such understanding. This study aims to elucidate the concept of interfaith tolerance from the perspective of the maqāṣid offered by Ibn ʿĀshūr‘s interpretation and analyze its relevance to the context of Indonesian diversity. This study is based on his work al-Taḥrīr wa al-Tanwīr and finds several important principles of interreligious tolerance from the perspective of the Qur’an. As a Muslim reformer, Ibn ʿĀshūr sees that tolerance is one crucial issue that religious followers are now facing. Grounded on the maqāṣid approach, he finds several principles of interreligious relation from the Quranic verses. These principles fit to the highest objective of Islamic law (maqāṣid al-sharīʿa). These include drawing the common good and leaving away the damage, egalitarian, justice, conscience and freedom. These principles in the context of Indonesia are important and necessary in order to maintain harmony among religious people and the unity of the Republic of Indonesia.]]>
<![CDATA[Dialogue of Heart: Interreligious Dialogue through Rumi’s Poetry ]]>
<![CDATA[Mochammad Maola]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.312
<![CDATA[Living in harmony is required in a society which is characterized by cultural and religious diversity. It requires dialogue skills in various aspects of life during the day for allowing a sense of appreciation among humans and can be embedded within each other. Interreligious dialogue is a part of the disciplines covered in the field of religious studies. Indeed, the approach of interreligious studies is among the alternative mechanism in dealing with defamation of conflict between Islam and non-Islamic religions. This case needs to be dived so that alternative approaches are scattered in applying the dialogue between religions. Rumi (Mewlana Jalaluddin Rumi) is a famous name of Muslim mystics and great Sufi scholar with many adherents. He has written many books, especially in poetry. The way Rumi universally see religion and humankind through his poetry is exciting to be understood as a dialogue of heart. In order to reasoning, this paper will use the help of reading by Swidler and Pruitt. This paper uses literature review toward Rumi’s book entitled Mathnawī. From the findings and discussion, it can be concluded that mysticism introduced interreligious dialogue through poetry, and put heart or soul as the tool to perform interreligious dialogue.]]>
<![CDATA[The Death of the Da’i: The Autonomization of Religious Messages within Cyberspace ]]>
<![CDATA[Fazlul Rahman]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.313
<![CDATA[This paper attempts to explore the phenomenon of Islamic propagation (dakwah) on the Internet known as "e-dakwah." It problematizes the authority of religious messages within cyberspace vis a vis Internet’s anonymity. This 'cyber ethnographic' research shows that people in cyberscape are concerned more with the messages than their authors. This study confirms the autonomic truth of the messages as it is supported by Imam ‘Alī bin Abī Ṭālib’s popular argument “listen to what has been said, not who has said that." Consequently, the truth and acceptance of it in the dakwah activities or messages within cyberspace does not depend on the preachers (dā‘ī) and their professional capacity and intellectual knowledge, but on the object of dakwah (mad‘ū). This paper proposes the term “The death of the da’i,” which is adapted from Roland Barthes' term “The death of the author” in his image-music-text, to discuss the phenomenon.]]>
<![CDATA[Dakwah Strategies of Sharia Tourism: The Case of Gili Air, North Lombok ]]>
<![CDATA[lalu ahmad zaenuri]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.327
<![CDATA[For the past few years, Lombok in particular and West Nusa Tenggara in general have not only been known as an island of thousand mosques, but also as a world tourist destination, particularly Shari’a compliance (halal) tourism. With such a new branding, respective stakeholders on the island should therefore make an effort to plan strategies for presenting the concept of halal tourism that serve and benefit both domestic and foreign tourists. Dakwah (Islamic propagation/preaching) can play an important role in strengthening local people’s faith while also balancing between religiosity and tourism. This study looks into how the halal tourism ‘brand’ can be manifested in Gili Air, one of the famous small islands of tourist destination located in the northern part of Lombok. The study reveals that the dakwah strategies for shari’a tourism in Gili Air are carried out through twofold strategies, namely da‘wah bi al-lisān and da‘wah bi al-ḥāl. The first refers to a model where the activities of propagation revolve around preaching of Islamic tenets. The latter emphasizes actualization of Islamic doctrines into daily life.]]>
<![CDATA[Salafi Dakwah and the Dissemination of Islamic Puritanism In Indonesia: A Case Study of the Radio of Rodja ]]>
<![CDATA[Ayang Utriza Yakin]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.335
<![CDATA[The article examines Islamic proselytization (dakwah) on Rodja Radio by Salafi preachers (dai). The radio program targets not only Salafis but also non-Salafi Muslims in general. It seeks to analyze the content of dakwah aired by Radio Rodja 756 AM., the leading Salafi radio station located in Cileungsi, Bogor, West Java. This article focuses mainly on current legal, social, and political issues of the Salafi dakwah. The dakwah aired by Rodja Radio intends to encourage the Muslim ummah to return to the way of life that strictly follows the tradition of the Prophet Muhammad and the first three generations of Muslims. The Salafi radio station propagates Islamic puritanism that in many ways contradicts modern values. Rodja Radio preachers demonstrate their reluctance to embrace modern ideas, such as democracy, human rights, women’s rights, and to some extent, art and education. This article reveals that the radio serves as a public sphere where the Salafis disseminate ‘Islamic Puritanism’ on Indonesian air.]]>
<![CDATA[Moro Muslims In Southern Phillippines: The Rise of Abu Sayyaf and the Genealogy of Conflict In Southeast Asia ]]>
<![CDATA[Herdi Sahrasad]]>;
<![CDATA[Adhe Nuansa Wibisono]]>;
<![CDATA[Al Chaidar Al Chaidar]]>
<![CDATA[ Ulumuna Vol 22 No 2 (2018): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/ujis.v22i2.340
<![CDATA[The main problem of Moro Muslims in Southern Philippines are now the right to self-determination but it also include poverty, underdevelopment, low education, unemployment, discrimination, and violent conflict. Upon the Spanish colonization for more than three centuries (1521-1898), the Moros were controlled by the United States for almost five decades (1898-1942). Japan colonised them for three years before they were integrated to the Republic of Philippines in 1946. Their struggle for independence still continues today represented by the Moro National Liberation Front (MNLF), establihsed in the late 1960s and led by Nur Misuari, and by the Moro Islamic Liberation Front (MILF) led by Salamat Hasyim in 1981. The birth of the MILF was a response to dissatisfaction with the MNLF that was considered less assertive in fighting for Bangsamoro's rights and too accommodative to the Philippine government. In early 1990s, Abu Sayyaf Group (ASG) led by Abdulrajak Janjalani emerged to respond the situation. In later development, it rises to become a prominent group involved in a long-standing conflict and terror in this landmark of Southeast Asia region.]]>
