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[Tradisi Maulid Nabi Dalam Masyarakat Sasak ]]>
<![CDATA[Zaenuddin Mansyur]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.445
<![CDATA[Every community has one or more celebration day that it traditionally celebrates in certain way. One of Muslims’ most impressive celebration day is the birthday of Muhammad (mawlid), the last massenger of God. To Muslims Muhammad is considered the gloriest and the leader of all massenger sent by Allah to human being. He preached Islam and got success in his mission in a relatively short period, 23 years. His 23-year mission period was considered the turning point in the history of Muslims (Arabs) civilization from the age of pagan ignorance (jâhiliyah) toward a new, enlightened, and civilized era. His very hard strugle and great succesful-end mission took special place in the heart of Muslims all over the world and inspired them to do their best in commemorating his piety and heroic life. All he had done dan gained in preaching Islam rose great proudness and admiration to the Muslim communities all over the world, so that they are always very eager to commemorate his birthday in various ways of celebration in accordance with their own culture and traditions. The Sasak community in Lombok island traditionally named celebration of Muhammad birthday mulud—derivated from Arabic word mawlid—and held constantly every year. The historical, philosophical, and sociological aspects of Sasak tradition simutanously colored mulud celebration. It has lasted for a long time, and the community has endured it through the process of tradition and regeneration but some changes have been in one or more aspects of the commemoration rituals.]]>
<![CDATA[Islam Lokal: Ruang Perjumpaan Universalitas dan Lokalitas ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.446
<![CDATA[The contact between universality of Islam and locality of Muslim conditions produces what is called local Islam that is very colorful in accordance with its local contexts. So, to view local Islam apart from normattive Islam is a misleading way, because all communities of local Islam interprate and base their believe and practices in certain and respectively unique way on normative Islam, the Qur’an and the Sunnah. That is why any local Islam belief system and practices such as Islam Jawa, Islam Sasak, Islam Bima etc can not be superficially considered non-Islam This article is focused on Islam Jawa, on the problem of connecting the idea of universality and locality of Islam belief system and practices. There are some issues to be pondered out here as follows: (1) is the Islam Jawa a kind of so issolative Islamic belief system that it has no connection with ather great tradition of Islam in other places ?; (2) wether a unilateral justification on local Islam, Islam Jawa, as an incorrect Islam refer to its real and objective existence or just a matter of mode of interpretation to the sacred texts; and (3) does any popular religious practices of Javaness Muslims merely based on pre-Islamic religions or it has its own normative basis in the Islamic doctrines. Revealing answer to the three issues is extremely important in case that the voice of Islam can not merely be laid on the perspectives of Islamic scholars but those of ordinary Muslims as well. Dealing with the issues lead the author to a conclussion that the Islam Jawa—or any ather sincretics Islam—must be considered a kind of Islamic discourse, substantialism. Such a discourse puts sacred texts as a gateway to a universal goodness from/through which any form of local tradition finds its significance and justification.]]>
<![CDATA[Genealogi Liberalisasi Pemikiran Islam ]]>
<![CDATA[Hamid Fahmy]]>
<![CDATA[ Ulumuna Vol 13 No 1 (2009): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v13i1.374
<![CDATA[Liberalization of islamic thought is often related to or claimed as renewal of islamic thought (tajdid), yet the term ‘liberal’ itself has no root in islamic intellectual tradition, let alone the concepts offered by this movement. The genealogy of thought that underlines this movement is traceable from the trend of postmodernism and the remnant of modernism in the West. In fact, the shift from modernism to postmodernism in the West brought about the approaches of social and human sciences studies, including religious studies. Such doctrines that came along with the trend of thought in Western postmodernism as relativism, nihilism, pluralism, equality, feminism, democratization in all respect are doctrines that played pivotal role in liberalization of religious thought in the West. Now, those doctrines are playing in the mind of the exponent of liberalization of Islamic thought with almost the same rationale with the program of secularization.]]>
<![CDATA[Membendung Arus Progresif: Dinamika Intelektualisme Komunitas NU ]]>
<![CDATA[Rumadi Rumadi]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.447
<![CDATA[In the last decade, intellectualism dynamics among the nahdliyyîn (the followers of NU) has shown an incredible passion in terms of spreading some progressive Islamic ideas that are prominently motored by the youth NU. Such intellectualism passion, unfortunately, is not positively welcome by most nahdliyyîn that are engaging conservative thought of Islam. That is why many negative responds raise against the movement. The responds in turn strengthen some stigmatization from external-NU groups that are very eager to resist any elements of what is called progressive or liberal Islam. Oppositions against the movement from internal-NU are currently going stronger. The 31st NU Congress in Boyolali has likely become a peak expression and even peak anger of any exponents of conservative NU opposing the progressive exponents. It not only took form into stereotypically rejecting to what called “liberal Islam” ideas but also to anyone engaging liberal-progressive thought. The atmosphere of intellectualism dynamics within NU after its 31st Congress becomes uncomfortable for seedling progressive Islamic ideas. Although it will not exactly put the progressive intellectual movements out but it will simultaneously present harder challenges to them. Above all, the intellectualism dynamics within NU can be considered the struggle between the conservative and progressive groups.]]>
<![CDATA[Mengurai Radikalisme Agama Di Indonesia Pasca Orde Baru ]]>
<![CDATA[Abdul Mukti Ro’uf]]>
<![CDATA[ Ulumuna Vol 11 No 1 (2007): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i1.425
<![CDATA[After the collaps of New Order regime some radical religious movements emerged. The movements that is always related to terrorism, at least by Western mass media, has made Indonesia as a battlefield either in the level of ideas or actions. In that context, Indonesian Muslims are often confused by many problems related to the emerging of radical Islamic movements. Some of the problems are: (1) epistemological problem about how to put the term “radicalism” among other terms implying similar sense, such as fundamentalism, extremism, militantism, terrorism, and jihad; (2) contextualization of radical political-religious movements in Indonesian history; (3) Islam become accused with negative stigma of radicalism. Radical Islam groups in Indonesia that emerge as a reaction of any despotic and hegemonic orders, any distortion on Islamic values, and struggle for implementing Islam completely should be responded wisely. Their way of removing violence through committing violence must be avoided by Muslim.]]>
<![CDATA[Kontroversi Akhbârî-Ushûlî dalam Tradisi Pemikiran Syî‘Ah Imâmiyyah ]]>
<![CDATA[Rusli Rusli]]>
<![CDATA[ Ulumuna Vol 13 No 1 (2009): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v13i1.375
<![CDATA[This paper deals with the controversy that occurs between Akhbârî and Ushûlî within Syî’ah Imâmiyyah’s thought. The controversy lies on the legal methodology employed in understanding the will of God after the great occultation of the twelfth Imam. Akhbâri, which is literalist in nature, tends to absolutely get rid of reason as a means of deriving Islamic laws, while insists on revelation and akhbâr of the Imams. They strictly hold that Shi’ites must absolutely follow such twelve imams, since it is only they who are able to accurately interpret the Quran. On the other hand, Ushûlî allow the use of ijtihâd (legal reasoning) into a great deal in making legal decisions, and also argue that a Shi’ite must abide by mujtahid (legal experts), as well as the Imams. Therefore, they can come up with vital concepts in a religious life of Shi’ites nowadays, such as marja‘ al-taqlîd and wilâyat al-faqîh]]>
<![CDATA[Al-Qur’an dan Pluralisme Agama: Perspektif Mahmoud Musthafa Ayoub ]]>
<![CDATA[Adi Fadli]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.448
<![CDATA[Islam is revealed by God in order to put human life in the right order in which they can reach and make justice, peace, welfare, and salvation of life. To make all those ideal objectives come true Muslims need some method of interpretation to the Qur’an, as ultimate Islamic normative base, to have it be in mutual accord with its real social-cultural context. It must be done in respective to its current epistemological development so that every methods developed in this subject is scientifically and methodologically acceptable. One of modern Muslim thinkers in this area is Mahmoud Musthafa Ayoub who tries to find out new interpretation method to the sacred texts of Qur’an in relation to religious pluralism. His way of interpretation asserted the Islamic tendency toward dialogue efforts in solving any problems related to religious pluralism. His way differs from most Muslims’ way that tends to make the ideal massage of Islam untouchable. He concludes that Islam wants Muslims to continuously make interreligious dialogue, especially with its two older brothers in Abrahamic religions—Jews and Christian.]]>
<![CDATA[BMT dan Demokratisasi Ekonomi: Membumikan Ekonomi Syari’ah Di Indonesia ]]>
<![CDATA[Lukman Al-Hakim]]>
<![CDATA[ Ulumuna Vol 13 No 1 (2009): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v13i1.376
<![CDATA[In Indonesia, the Islamic economic system has been popular recently since the Bank Muamalah Indonesia was founded and followed by establishment of other shariah financial institutions and businesses such as Bayt al-Mâl wa al-Tamwîl (BMT). BMT, a micro shariah economic institution, is a choice in community based economic development. BMT is significant because the wheel of Indonesian economy is moved by communities from up to down. Populist economy means muslim community”s economy because the majority of Indonesians is muslim and most of them move in the down economy line. It can be said that the improvement of muslim community”s economy shows the improvement of people”s. Conversely, the decline of muslim community”s economy points out the decline of people”s. Therefore, the BMT establishment is a must to build muslim community economic forces in moving the development”s wheel. The BMT development should be designed to support the economic democratization process in Indonesia.]]>
<![CDATA[Rejection Of Perda Zakat In East Lombok: Public Criticism On Public Policy ]]>
<![CDATA[Ahmad Fathan Aniq]]>
<![CDATA[ Ulumuna Vol 11 No 1 (2007): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i1.426
<![CDATA[One of five Islamic pillars is zakah, which aims to create social welfare. As the last revealed religion, Islam puts the social justice in a high sequence. As the matter of fact, the word “adl”, “qisth”, and “mizan” as well as their derivates, are the third most frequently mentioned word after the word “Allah” and knowledge respectively in al-Qur’an. This article is all about the development of zakah regulation in Indonesia, particularly in East Lombok. Perda Zakat in East Lombok was enacted by its regent, Ali bin Dahlan, by a Decision Letter No. 4 of 2004 as the implementation of Regional Regulation No. 9 of 2002 on Zakâh and Prohibition to Drink Alcoholic Drink. Therefore, he was enthusiastic to apply the regulation by deducting the public servants’ salaries of 2.5% every month. But most of Muslim teachers refused the regulation. For them, the regulation contradicted with zakâh concept in Islam.]]>
<![CDATA[Profesi Pendidik dan Kode Etik Pendidikan dalam Pemikiran Abû Ishâq Al-Kannânî ]]>
<![CDATA[Ali Mudlofir]]>
<![CDATA[ Ulumuna Vol 15 No 1 (2011): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v15i1.209
<![CDATA[Teachers are one of the important factors in the success of education including Islamic Education. Hence, teachers are considered as respected profession-bearing consequences of standardized characters and ethics as part of teaching competence. Teachers are not only considered as instructors but also spiritual facilitators leading to the students to be insân kâmil, integrated human being. Considering such an important role, it is not wondering that studies on profession and teaching ethics have been profoundly found. This article studies those aspects from the perspective of Abû Ishâq al-Kannânî reconstructed from his work, Tadzkirat al-Sâmi‘ wa al-Mutakallim fî Adabi al-‘Âlim wa al-Muta‘alim. The writer relates al- Kannânî’s thoughts to Indonesian contexts.]]>
