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
434 Documents
<![CDATA[Semangat Kewirausahaan Dalam Etika Protestan Dan Manajemen Qolbu: Sebuah Perbandingan ]]>
<![CDATA[Sulaiman Al-Kumayi]]>
<![CDATA[ Ulumuna Vol 10 No 1 (2006): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v10i1.436
<![CDATA[This paper will highlight the spirit of enterpreneurship in perspective of the Protestant Ethics (PE) and the Manajemen Qolbu (MQ) founded by K. H. Abdullah Gymnastiar, known as Aa Gym. Both are represenstative for Christian and Islam, respectively. PE—a thesis proposed by Max Weber—assumed a close correlation between the spirit of Protestantinism and the emerge of capitalism in Europe. Refering to this Weber’s thesis, I will examine the MQ in terms of its relation to the emerge of enterpreneurship among moslems in the Pondok Pesantren Daarut Tauhiid, Bandung, West Java. MQ is an icon and identically addressed to Aa Gym. He is known as an enterpreneur-preacher (dai-pebisnis) which is proved with his success in developing some bussines like MQTV, MQ Jernih, Al-Qur’an Selular, etc. This article is trying to explore further, some similarities and diversities between PE and MQ. And based on my research, the spirit of enterpreneurship established by Aa Gym has resemblance with the Protestant Ethics.]]>
<![CDATA[Matinya Kepercayaan Agama ]]>
<![CDATA[Abdul Wahid]]>
<![CDATA[ Ulumuna Vol 10 No 1 (2006): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v10i1.437
<![CDATA[Otoritas agama sebagai pembawa kedamaian, keberkahan, dan kesejahteraan bagi umat manusia dewasa ini semakin digugat. Kalangan filosof telah memberi preseden bagi gugatan itu. Agama dianggap tidak lagi sejalan dengan kehidupan modern yang rasionalistik.[1] Nietzche, misalnya, dengan statemen “God is dead”-nya, menggugat agama dan kepercayaan umat manusia sebagai sesuatu yang sama sekali tidak menolong kehidupan dan karenanya ditinggalkan oleh para penganutnya. Karl Marx melihat agama hanyalah sekumpulan mitos-mitos metafisik yang meninabobokan dan seringkali menjadi alat untuk melegitimasi berbagai praktik penindasan sehingga agama tidak ubahnya candu bagi kehidupan. Pandangan skeptis terhadap agama terus berkembang mengikuti mainstreammodernitas. Agama kemudian dibenturkan dengan rasionalisasi cara pandang terhadap segala aspek kehidupan, dan itu seringkali berakhir dengan keterpojokan posisi agama. Pada tataran filosofis, gugatan terhadap agama terjadi karena agama terkikis sedikit demi sedikit pijakan argumentatifnya oleh serbuan rasionalisme modern. Sementara pada tataran sosiologis, agama digugat karena kehilangan elan vitalnya sebagai entitas pembangunan masyarakat di satu sisi dan keterlibatannya yang intens dalam berbagai praktik penindasan, konflik, dan kekerasan.]]>
<![CDATA[Pornografi Dan Kekerasan Terhadap Perempuan (Kajian Kritis Pandangan Feminisme Radikal) ]]>
<![CDATA[Atun Wardatun]]>
<![CDATA[ Ulumuna Vol 10 No 2 (2006): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v10i2.452
<![CDATA[Some people presume that feminisms are permissive for pornography due to the fact that many women support pornography as an expression of women’s freedom. By critical reading and analysis of radical feminism point of view on women’s sexuality, this work proves that feminisms are ant pornography. Pornography, since it always puts women as the object, is violence against women, dehumanization, and colonialization of women by the domination of patriarchal society. There is no way for women to minimize—if not to bring to an end— pornography but to start realizing that women are the blamed victims and keep on struggling for gaining equal distribution of power between men and women. Besides, women have to ensure that women are not the only party who have responsibilities for moral degradation of society but at the same time women must be the one as the primary controller for their own body and life.]]>
<![CDATA[Telaah Historis Perkembangan Orientalisme Abad XVI-XX ]]>
<![CDATA[Rendra Khaldun]]>
<![CDATA[ Ulumuna Vol 11 No 1 (2007): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i1.419
<![CDATA[Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development. Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.]]>
<![CDATA[Metode Pembacaan Turâts Arab-Islam: Perspekti Muhammad ‘Abid al-Jâbirî ]]>
<![CDATA[Abdul Mukti Ro’uf]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.228
<![CDATA[The way how turâts (a term only found in contemporary Arabic-Islam or tradition) is viewed has been a critical problem. This is because queries about it imply rise and or fall of a civilization. This thesis has at least been proved by facts of history that since the midst 19th century the world of Arabic-Islam thoughts have been moving backward compared to that in the Western-modern thoughts. This research will analyze Muhammad ‘Âbid al-Jâbirî’s thoughts that represented contemporary thinkers. Al-Jâbirî was a muslim intellectual born in Feiji Southeast-Marocco in 1936. His initial acquaintance with philosophical thoughts related to three prominent figures of Karl Marx (1818-1890), Gaston Bachelard (1884-1962), and Louis Althusser (1918-1990). He was grown up in a setting of Maghribi thoughts (Marocco-Andalusia), which was influenced by traditions of French philosophy of Marxian. However, he doubted Marxian approaches in Islamic history context.]]>
<![CDATA[Hermeneutika Al-Qur’an: Antara Pemaknaan Tekstual dan Kontekstual ]]>
<![CDATA[Slamet Muliono R]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.229
<![CDATA[This article aims to describe the basic philosophy of the hermeneutics view about how to interpret al-Qur’an using the modern science. In the modern life, we find many problem which has not happened in the past. Tafsir method is supposed not to be able to solve the social problems which should be looked for an immediate solution while the social problems are so much. Hermeneutics supposed that by using hermeneutics, we can interpret al-Qur’an according to the modern challenges which could not be invented in the early of Islam. Hermeneutics method has been acknowledged as a new vision about Islam. But hermeneutic view, if we are not careful, could destroy the basic values of Islam which has participated for the Islamic civilization. The negative effects of hermeneutic method are, deconstructing writings of the ‘ulama, infiltration of West values, absolute value of Islamic will be lost, and making al-Qur’an as human product.]]>
<![CDATA[Menimbang Kembali Paradigma Filsafat Islam dalam Bangunan Keilmuan Islam Kontemporer ]]>
<![CDATA[Aksin Wijaya]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.230
<![CDATA[Islamic philosophy often engaged only in "abstract territory", because it only makes the problems of God as its main object of discussion, while the problems of humanity and modernity that are concretely experienced by human being are neglected. This article aims to discuss and answer some analytical question by using Kuhn’s paradigm of science. The questions are: Is the classical Islamic philosophy of science that is very idealistic and theocentric still relevant to answer the practical problems facing by humanity now? How should we respond to the classical Islamic philosophy? How is "model" of Islamic philosophy that are relevant to the context of Indonesia today? It is found that there are two points that need to be done in order to make classical Islamic philosophy applicable and practical to address contemporary humanity issues: the first is to reconstruct and redefine its structure, and the second to restructure its philosophical building.]]>
<![CDATA[Kontribusi Filsafat Ilmu dalam Studi Ilmu Agama Islam: Telaah Pendekatan Fenomenologi ]]>
<![CDATA[Mulyadi Mulyadi]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.231
<![CDATA[Islamic studies is considered both religious and scientific activities. As scientific activities it needs to establish its scientific bases through the study of philosophy of science. From the perspective of philosophy of science, almost all types of knowledge experience what is called a shifting of paradigm. Islamic studies is not exception, so that changes, re-formulations, and improvement of its epistemological design and construction are very possible. Thus, Islamic studies are not static, but dynamic. It always faces current challenges of changing times and styles that are always experienced by Muslims and human being in general. This means that Islamic studies that used to apply purely normative and empirical approaches to phenomena of human religiosity should shift to phenomenological one. The approach is worth to broaden insights and open new horizons in search for the essence and the fundamental structure of human religiousity.]]>
<![CDATA[Signifikansi Teori-Teori Popper, Kuhn, dan Lakatos Terhadap Pengembangan Ilmu-Ilmu Keislaman ]]>
<![CDATA[Ahmad Choirul Rofiq]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.232
<![CDATA[One of the contemporary problems being experienced by Muslims is their backwardness in current science development. The progress of science in general is currently dominated by the West. Theme of this paper is the development of science and emergence of theories around it. To elaborate the theme the author will first briefly review the sequence of the development of science in the path of history to show the positive contributions of Muslims. Next is the analysis of theories proposed by Popper, Kuhn and Lakatos. After that, this paper attempt to describe the significance of these theories to the development of Islamic sciences while connecting them with Fazlur Rahman’s view about normative Islam and historical Islam in order to obtain an alternative portrait of the direction of future development.]]>
<![CDATA[Elusidasi Filosofis Kebhinekaan Keagamaan: Refleksi Atas Pluralisme Keberagamaan Era Postmodern ]]>
<![CDATA[Win Usuluddin]]>
<![CDATA[ Ulumuna Vol 14 No 1 (2010): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i1.233
<![CDATA[As noted in its wide history, religious pluralism has been understood and accepted variously. Elucidation on the religious pluralism in the postmodern era seems to be a necessity since religious pluralism has more than one interpretation. Religious pluralism is often seen as the same as plurality or even inclusivity, and religious relativism. This paper tries to explore the suspension of that pluralism and let the readers to examine it. Sequentially, this paper is begun with the short introduction related to religious pluralism in the West and in Islam. Furthermore, the paper tries to elaborate the relationship between religious pluralism and religious philosophy; explores religious philosophical perspective on pluralism, the certainty of plurality, the function of philosophy in religious distinction, some crucial aspects in religion, and religiosity in the postmodern era. As a closing, the writer tries to urge readers to reflect the religiosity in the postmodern era.]]>
