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Ulumuna
Published by Universitas Islam Negeri Mataram
ISSN : 14113457     EISSN : 27752453     DOI : https://doi.org/10.20414/ujis
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
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.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 434 Documents
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Menyelami Aspek Kejurnalistikan dalam Ekspresi Ayat-ayat Al-Qur’an Fahrurrozi Fahrurrozi
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.201

Abstract

The cohesion between al-Qur’an and journalism bringing along deep and wide influences. Al-Qur’an is “God’s words” whilst journalism is “Man’s writing”; al-Qur’an derives from God The Creator, whilst man’s writing functions as tool to express everything, God’s creations. The qalam, writings, basically functions as medium to deliver knowledge that can not be well revealed without process of human reading and interpretation. Qalam, textuality, is considered more solid than kalâm, orality. The former which has no intonation can produce crativity when man read it and lead to new culture; whilst the latter which has pressure and accentuation tends only to preserve the existing culture, leaving no space for creativity. That is why text reflection is considered more reliable than oral references.
Perspektif Al-Qur’an tentang Pemicu Kekerasan Nyayu Khodijah
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.202

Abstract

Analysis of Al-Qur’an on all facts on violence is related to the Qur’anic concept on human being, the concept of “Fitrah” and “behaviour”. Based on the interpretation of the Qur'an, the violence is not stated as a basic human nature as expressed by psychoanalysis, because all humans are born with the condition of “fitrah”. But during its developments, the fitrah is much influenced by the environment so that people do the violence. The factors are as follows: family, film, television including angriness—all make people aggressive and tend to do the violence—are claimed by Islam as something unaccepted. To avoid the harsh, people are asked to control their character and to do their religious obligation; such as praying and fasting.
Prinsip-prinsip Dasar Al-Qur’an tentang Perilaku Konsumsi Syaparuddin Syaparuddin
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.203

Abstract

This paper aims to uncover some basic tenets of how muslim’s consumerism should be as stated in al-A‘râf (7):31 and al-Baqarah (2):168. Those basic principles are spending income proportionally, caring for others’ needs, consuming a good and lawful goods or service, and having a simple life Although the definition of consumption, generally, is enjoying goods and services to fulfill human’s needs, moslem can not deliberately do it without considering those principles. The ultimate goal of muslim is not only current and on going proseperity but also future and hereafters’
Hadis dan Sunnah sebagai Landasan Tradisi dalam Islam: Analisis Historis Terminologis Emawati Emawati
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.204

Abstract

The second source of Islamic law is the sunnah or hadîts. This is not something new and disputed again by all Muslims, but the issue is whether the two terms have the same sense? Western as well as Islamic scholars question the definition of both terms and its use because it has implications for the nature of authority and authenticity of both as a foundation in Islamic tradition. It will be revealed in this paper in historical perspective the development of definition and use of the terms, hadîts and sunnah, since the early generation, time of the Prophet Muhammad, until now. A variety of referral sources originating from Western and Islamic scholars are traced and studied in order to find the meeting point of difference of views developed on these two terms.
Memahami Makna Hadis Secara Tekstual dan Kontekstual Liliek Channa AW
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.205

Abstract

Understanding hadîts is a daunting task because hadîts is everything ascribed by Prophet Muhammad saw. his utterances, deeds, and his provisions in his status as the Messenger of Allah and imitating Prophet Muhammad saw. is the manifestation of noble consensus. Muhammad saw. is the final prophet and his provisions should prevail endlessly, although he lived temporarily. Thus understanding hadîts, should not merely be done by textual approach if we want hadis to prevail for all time, considering the problems of life nowadays are getting more and more complex. Thus we need contextual approach, which is understanding hadîts or sunnah in accordance with the background, situation, condition, and the position of Prophet Muhammad in which the hadis or sunnah is ascribed.
Are There Any Indonesian Philosophers? Dealing with a Common Question and Possible Answers Al Makin Al Makin
Ulumuna Vol 20 No 1 (2016): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v20i1.826

Abstract

This article is an attempt to expose the idea of, or possibility to reclaim, Indonesian philosophy, but it is not the intention of this article to go into a detailed reading of particular works. It aims at offering a modest proposal, or an outline, sketching many possibilities of reading Indonesian works. It deals with a daunting question often posed by Indonesian students and scholars whether Indonesia can produce a philosopher or philosophical works. This article starts with addressing the question and looks for possible answers through classical Indonesian works not only from writing tradition but also material cultures, such as architectural works. It argues that Indonesian works are materials and sources worth rereading and reinterpreting through which Indonesian philosophers or philosophical works can be reclaimed, or at least unearthed. Although these works may not sound philosophical, the ways in which readers appreciate them can lead to the discovery of a unique Indonesian philosophy. DOI: http://dx.doi.org/10.20414/ujis.v20i1.826
Ibn Arabi’s Thought on Waḥdat Al-Wujud and its Relevance to Religious Diversity Umi Sumbulah
Ulumuna Vol 20 No 1 (2016): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v20i1.793

Abstract

This article explains the concept of waḥdah al-wujūd and its relevance to the diversity of religions and beliefs. The idea of the unity of being developed by Ibn ʽArabī is an explanation about the existence of every entity which prevails in the universe. It means that nothing has essential substance except God. Therefore, all things that exist in the universe, including the diversity of religions and the pluralistic paths of faith, are rooted in God. The diversity of God’s laws occurs only due to the diversity of the doctrines revealed to the different prophets and apostles. So, Ibn ʽArabī, who has the typical philosophical thought of Sufism manifested through waḥdah al-wujūd, is considered as the supporter of the idea about the unity of religions emphasizing the inner aspect and the qualities of faith. This idea will tighten the relationship among those who love each other "within" God. DOI: http://dx.doi.org/10.20414/ujis.v20i1.793
Allamah Ṭabaṭabai’s View on Nafs Al-Amr: An Ontological Basis for the Correspondence of Proposition Sihabudin Sihabudin
Ulumuna Vol 20 No 1 (2016): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v20i1.795

Abstract

One of the most prevalent critics of correspondence theory of truth is the scope it contains. The objection is that the proponents of this theory could solely apply their theory of truth to some limited domain−which has something to correspond to− like science, but they would fail for other domain− which has no something to correspond to− like morality. In this study, I aim to defend the theory of correspondence by considering the concept of nafs al-amr advanced by ‘Allāmah Ṭabāṭabā’ī as a basis to which every proposition reaches its correspondence. As a realist, ‘Allāmah Ṭabāṭabā’ī whose view holds the fundamentality of existence, excludes everything other than existence. Hence, in his epistemology every proposition would correspond to reality if and only if it refers to the existence. He notices that human concepts which will eventually form a proposition unveil some different parts of reality. They occasionally indicate something external, like table, something internal, like logical concepts, even something non-existential, like nothingness. The concept of nafs al-amr as subsistence in general includes the subsistence of every concept and serves as an ontological basis to which a proposition gets its correspondence. DOI: http://dx.doi.org/10.20414/ujis.v20i1.795
Abū Al-Ḥasan Muḥammad bin Yūsuf Al-‘Āmirī’s View on Religion H Zuhri
Ulumuna Vol 20 No 1 (2016): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v20i1.803

Abstract

One of the thinkers on religion in Islamic philosophical discourse is Abū al-Ḥasan Muḥammad bin Yūsuf al-‘Āmirī (d. 381/933). His thoughts, written in al-i‘lām bi manāqib al-Islām as magnum opus for his intellectual carrier, have been identified as an ideal prototype of classical and rational religious studies. Before exploring the principles of religions, his first step was that he introduced the importance of knowledge of milliya or religiosities’ perspective for reading phenomena of religion. Apologetical-reflective was the common method used by al-‘Āmirī to read Islam and other religions. This method does not intend to disrespect or wrong other religions but it is as a tool to identify identity as well as distinguish Islam from other religions. However, al-‘Āmirī realised that epistemological, historic, or praxis problems in religion facts, including Islam, become homework for the next generation. DOI: http://dx.doi.org/10.20414/ujis.v20i1.803
Al-Gazālī’s Critique against the Muslim Philosophers in Tahāfut Al-Falāsifah Qurratul Aini
Ulumuna Vol 20 No 1 (2016): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v20i1.805

Abstract

This article discusses al-Gazālī’s critiques in his Tahāfut al-Falāsifah against the Muslim. It answers two main questions: First, what is the purpose of al-Gazālī in writing Tahāfut al-Falāsifah? Second, is it true that this work represent the conflict between philosophy and dogma, between revelation and the ratio, or between orthodoxy and hetherodoxy? Content analysis and historical method are used to elucidate the criticism of al-Gazālī against the Muslim philosophers in Tahāfut al-Falāsifah. This study shows that instead of questioning the validity of logic on philosophical reasoning and methodology, al-Gazālī wrote Tahāfut al-Falāsifah in order to contest epistemological philosophical superiority claims advanced by Muslim philosophers. The critism of al-Gazālī cannot be seen as a reaction, or let alone rejection, of orthodoxy or dogma against the philosophy. Rather, his critical thought should be viewed as his attempt as a Muslim scholar to accept and adapt Greek philosophical tradition into the framework of Islamic thought. DOI: http://dx.doi.org/10.20414/ujis.v20i1.805

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