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
433 Documents
<![CDATA[Reading the Qur’an from the Contemporary Approach of Maqāṣid al-Sharī’a (A Case Study of Non-Muslim Leadership in Indonesia) ]]>
<![CDATA[Muhammad Mabrur Barizi]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.290
<![CDATA[This paper examines the Qur’anic verses on leadership from the perspective of maqāṣid al-sharīʻa. There has been an assumption that the norms and practices of Islamic law are incompatible to modern ideas. The Qur’an as a major source of shari’ah is here interpreted through a system approach that includes several components, namely natural cognition, inclusiveness, interrelation of hierarchy, multi-division and meaningfulness. The analysis comprises of four stages: identifying the correlated-focus verses, identifying their meanings, exploring the maqāṣid al-sharīʻa and contextualizing it to the Indonesian context. This method will be applied to conceive of the Qur’anic verses on leadership, including non-Muslim leadership. There are six special verses discussing about this issue and seven others in general. This study shows that although there are verses that restrict non-Muslim leadership for Muslims but other, more general, verses emphasize on the capability of leadership in upholding justice and peace. The ones that stress such gerenal conditions are relevant to the Indonesian context.]]>
<![CDATA[Sharia Expression in Contemporary Indonesia: An Expansion from Politics to Economics ]]>
<![CDATA[M Zainal Anwar]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.295
<![CDATA[This study aims to describe the expression of sharia in contemporary Indonesia especially in the post reform era. In the beginning of reform, sharia appeared as the political actualization indicated with the demand for returning the seven words of the Jakarta Charter to the local government bylaws. Recently, sharia extends its coverage to economic fields, such as accommodation in industry with the emergence of sharia-labeled hotels, halal tourism and the like. This article departs from an argument stating that the extension of the meaning of sharia is inseparable from the interest of actors utilizing its label or brand to show political identity and business interests. This article describes this shift and analyzes the factors that affect this shifting from politics to economics. Drawing from the theoretical perspective of the contemporary sharia, stating that sharia contains a broad spectrum applied to many levels and aspects, this article argues that that sharia no longer has a single normative definition but has encountered meaning development corresponding to the social and historical challenges. This article also shows that sharia expansion into economic fields is now ongoing process in contemporary Indonesia.]]>
<![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 ]]>
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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[Local Women's Agency In Peace Building: A Study on the Conflict of Iron Sand Mining In East Java ]]>
<![CDATA[Asnawan Asnawan]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.297
<![CDATA[The local women as the agent in peace building are rare to be addressed in academic discourse. This paper seeks to analyse the roles played by local women in the conflict of iron sand mining in Wotgalih village, Lumajang regency, East Java Province. In the conflict situation, the women have already been as the backbone, carer and guard of the family replacing the roles of the men that do not function optimally. It is very clear how women played those roles by becoming farm laborers in watermelon field along Wotgalih Lumajang beach. In the post-conflict period, the women take an important role in fostering peace. They served as the spearhead for the reconciliation of the related parties.]]>
<![CDATA[The Tradition of Madurese Wedding Ceremony: Islamic Law and Local Tradition within the Framework of Maqāṣīd al-Sharī’a ]]>
<![CDATA[M. Ghufron]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.298
<![CDATA[This study explores the encounters of Islamic law and local culture in the wedding ceremony in the villages on Madura, which have been influenced by the former kingdom in the eastern part of the island. This tradition for the village community members is so pivotal that ignoring it is tantamount to inviting calamity. This study applies the theory of Maqāṣīd al-Sharī’a and liminality of life-cycle by Arnold van Gennep. The ceremony includes several steps, starting from the parade of the groom with his envoy into the bride’s house up to the blessing to the newly married couple. Focusing primarily on two precessions in the wedding ceremony, namely ngiddhe 'tellor sampek bhesa (stemping the eggs until they break) and mengghar bhalabhar (opening rope), this study reveals that these processions mark a new phase in the life-cycle of the couple and entails symbols of meaning. Through the ceremony, the couple experiences separation and inclusion into a new chapter in their life. Because the tradition realizes happiness and fortune and dispells evil for both the couples and their exended family in general, it implies that the tradition also aims to implement the highest objective and principles of Islamic law.]]>
<![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 ]]>
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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[The Concept of Justice In the System of the Confliction Through Contextualization of Surah al-Mā’ida 44-47 (Application of Abdullah Saeed’s Contextual Approach) ]]>
<![CDATA[Nafisatul Mu'awwanah]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.302
<![CDATA[This article aims to employ Abdullah Saeed’s contextual approach to explore the concept of justice in the system of the confliction based on the interpretation of surah al-Mā'ida: 44-47. Based on this approach, a contextualist must be able to find two meanings that arise from the interpreted verse, i.e. meaning for the first recipient (historical meaning) and meaning for the present context (contemporary meaning). For the first recipient of surah al-Mā'ida: 44-47, it is understood as a form of justice and equality of the Prophet in mediating the case of the dispute at that time, especially between the Naḍīr and the Qurayẓa tribe. When this verse is attributed to the form of the present state of the constitutional system, the contemporary meaning of this verse is that a state is capable of mediating fairly among its people in order to avoid the clash between rights and obligations. In this case, the form of the state, secular or non-secular, cannot be taken as a measure of the state system in accordance with this verse.]]>
<![CDATA[Legal Positivism, Positive Law, and the Positivisation of Islamic Law In Indonesia ]]>
<![CDATA[Muslihun Muslihun]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.305
<![CDATA[This study elucidates the legal positivism and critically compares it with other schools of philosophy of law. Debates on the legislation of Islamic law in Indonesian can be traced back to the discursive practice of legal philosophy such as legal positivism. Indonesia as a law-based state (rechtsaat) adopts to a considerable degree legal positivism. However, it cannot be said that pure legal positivism, as it is promoted by its thinkers such as John Austin and Hans Kelsen, is applied because the Indonesian legal system accept morality such as religious and customary norms as the ground of legislation. By examining the postivisation of Islamic law, that is the legislation of Islamic law into the state legal system, this study argues that morale, ethics or norms derived from religion and customs are accepted to the state law. They can be used as the source of justice while justice in the positivists’ view refers to the code and statute endorsed by those who are in authority or power to do that. It thus denies the view of legal positivists who reject ethics or norms beyond the state law as non-law.]]>
<![CDATA[Ibn ‘Āshūr and Negation of Minority’s Contribution To the Development of Nation ]]>
<![CDATA[Saifuddin Herlambang]]>;
<![CDATA[Budi Juliandi]]>
<![CDATA[ Ulumuna Vol 22 No 1 (2018): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v22i1.306
<![CDATA[The Quran promotes universal values. However, the interpretation of the Quran may potentially reduce its universality. This paper presents the concept of shūrā and sadaqa in al-Taḥrīr wa al-Tanwīr authored by Ibn ‘Āshūr, focusing on Surah Āli ‘Imrān (3): 159 and Surah al-Baqarah (2): 264. It also brings up other interpretations to provide a variety of opinions from Muslim scholars. This study builds up on the Malasevic’s theory of identity politics, stating that identity politics is not only exercised by marginalized people, or minorities in the midst of a major power within a country, but also in the majority, as well as in the ruling group. This study argues that Ibn ‘Āshūr’s interpretation is influenced by Islamic identity politics that negate other identities. He therefore excludes non-Muslims’ engagement in the process of national consolidation and development in Tunisia. This paper further maintains that, unlike Ibn ‘Āshūr’, the interpretation of the concept of shūrā should yield a peaceful coexistence between minorities and majorities in Muslim countries and beyond.]]>
<![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 ]]>
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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.]]>
