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[A Qur'anic Concept of Sadness: Implication for CBT-Q Content Supplement (Part 1) ]]>
<![CDATA[Nur Afifah Abas]]>
<![CDATA[ Ulumuna Vol 25 No 1 (2021): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i1.438
<![CDATA[This study develops a Qur’anic culturally-adapted psychoeducational content supplement on sadness (ḥuzn) for the Cognitive Behavioral Therapy (CBT) Approach in preventing or treating depression among Muslim clients. The content of the concept derived from a Qur’anic Thematic Exegetical Analysis (al-Tafsīr al-Mawḍu’ī). It is a support towards religious psychotherapy from the Islamic Studies field. CBT approach is compatible with the religion of Islam provided complying with the Islamic methodologies e.g., the epistemological aspects of constructs/absolute or relative reality. It is educationally important for Muslims’ existential needs to resiliently face the challenges of life in general.]]>
<![CDATA[The Problem of Contextualizing a Prestigious Yet Non-Divine Jesus of Islamic Tradition: Theorizing a Radical Transition in the Course of Christology from the New Testament to the Qur’an ]]>
<![CDATA[Syed M. Waqas]]>
<![CDATA[ Ulumuna Vol 25 No 1 (2021): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i1.439
<![CDATA[This article addresses the question of the messianic motif of Christianity making its way into the Qur’an without wearing a badge of high New Testament Christology. It attempts to explore and understand a potentially underlying connection among the Islamic ‘Isā, the New Testament Jesus, and the Jewish messiah in a quest for the configuration of a historical Christ through the ideological and historical minefields that exist between the Islamic and the Judeo-Christian Scriptures. The person of Jesus is, therefore, understood to be historical in the article without positing a response to the fundamental questions raised by the historical Jesus skepticism. What I will try to avoid in the following pages, on the contrary, is to treat and brand the Qur’anic portrayal of Jesus as a “stand-alone” concept—indifferent to the historical context of the Bible—hanging in a theological balance, as some critics would be inclined to call it. The article is linearly structured according to the major Qur’anic precepts and concepts developed around the person of Jesus through its text, which originally do not follow a particular sequence. A comparative study of Islamic Jesus against a two-pronged history of the concept is carried out for a critical analysis of the characterization of Islamic Jesus and the received concept of messiah. Such an analysis is important particularly on two fronts: comparison with the Judeo-Christian Bible and comparison with the orthodox Islamic position in certain aspects that fall outside the Qur’anic provenance. The life and ministry of Jesus pictured in the present article is, for the most part, a reconstruction of the important notion of Christology from within the Qur’an without breaking it down to a form of reductionism capitalizing on rudimentary borrowing from an external source.]]>
<![CDATA[Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics ]]>
<![CDATA[Abdulloh Fuadi]]>
<![CDATA[ Ulumuna Vol 25 No 1 (2021): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i1.441
<![CDATA[This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.]]>
<![CDATA[Building Religious Harmony and Tolerance: Social Da’wa by Sayyid Ahmad bin Salim Al Muhdlor ]]>
<![CDATA[Ahmad Nurcholis]]>;
<![CDATA[Moh. Arif]]>;
<![CDATA[Heri Efendi]]>;
<![CDATA[Wiwik Sunarsih]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.400
<![CDATA[Most activities of Islamic propagation (da’wah) focus on a conventional method of normative teaching that may result in fanaticism and dogmatism. However, da’wah activity should be also inclusive and attentive to the context where it is held. The purpose of this article is to describe, analyze, and interpret the social da’wah carried out by Sayid Ahmad that could create religious harmony and tolerance in Tulungagung, East Java. Based on the theory of structural functionalism by Talcott Parsons, this phenomenological study analyses the structure of society and the interrelationships of various structures seen to be mutually supportive of dynamic equilibrium. This theory focuses on how good order is maintained among various elements of society. This study shows Sayyid Ahmad uses social da’wah approach by establishing economic harmonization, building educational institutions to teach tolerance values, constructing mosques by different religious adherents to realize the meaning of tolerance, and completing the mosque with good facilities and infrastructure. He also teaches the pillars of tolerance and harmony among religious communities by serving and helping each other, giving justice to anyone, and respecting other religions.]]>
<![CDATA[Beginning of Contemplation in Sight of St. John of the Cross and Ala Al-Dawla Semnani ]]>
<![CDATA[Abdolkhalegh Jafari]]>;
<![CDATA[Bakhshali Ghanbari]]>;
<![CDATA[Abdolreza Mazaheri]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.446
<![CDATA[Contemplation is a central topic in the gnostic customs of Christianity and Islam. Christian and Islamic mystics, however, dissent on whether or not contemplation is a kind of position or an emotional mood. St. John of the Cross and Ala Al-Dawla Semnani are among the mystics of Christianity and Islam who have talked on contemplation, and comparison of views of these two can bring new sights on the subject. According to Ala Al-Dawla Semnani, disciples must strive to reach gnostic excellence by praising verbally and heartily. That is, the disciple must schedule praising around the clock and give all his or her attention to the God and heartily pray for the gloriousness of the exalted God. According to John of the Cross, however, one must keep going forward only and only by heeding the God without doing anything else. Both mystics have different views about how to enter the course of contemplation. Ala Al-Dawla Semnani has covered this topic by outlining more features and in a more transparent manner. But according to John of the Cross, entry to a course of contemplation is a vague experience of the God that we receive passively not as a result of our efforts.]]>
<![CDATA[Re-understanding Tolerance through Intrareligious Dialogue: the Discourse of Anti-Shi'ism in Indonesia ]]>
<![CDATA[Fany Nur Rahmadiana Hakim]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.449
<![CDATA[Religious diversity in a country is prone to tensions between groups, especially if there is a very wide disparity between the minority and the majority. Domination by the majority over the minority may lead into discrimination and intolerance. This paper describes how the Islamic discourses of the Muslim majority in Indonesia, represented by Nahdlatul Ulama and Muhammadiyah as the largest Islamic mass organizations in Indonesia, perceive the Shia community. This paper utilizes the concept of communal tolerance developed by Jeremy Menchik to analyze how intolerance is still inherent in amongst the majority groups. Through a descriptive method, this paper refers to many relevant literature reviewed with an intra-religious dialogue approach. Considering the importance of intra-Muslim dialogue as part of attempts to redefine tolerance, discriminatory actions should be no longer experienced by minority groups.]]>
<![CDATA[Ummah Imaginations in Plural Kerala: Being International in the Traditional Way ]]>
<![CDATA[Mamdooh Abdul Fathah]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.456
<![CDATA[Quranic ‘Ummah’ with its political and social sensibilities in a period of authoritatively heterogenetic counter-resurgences is significant for Muslims constituting minority in Kerala, India. However, ‘Ummah’ as an euphemism for state-centered political aspirations become endemic to them only in the last century. This tendency could be linked to literal scriptural interpretations, contempt for the technocratic and mystic traditions and the idea of sacred-geographies pushed inward by reformist movements since 1920s, which disjuncts with classical hermeneutic traditions followed by Keralite Ulama by their distinctive longue-durée to mainstream Muslims lands. Recently through a revivalist campaign, the traditional Ulama refurnished their monolithic concept of Ummah by reimagining and re-appropriating those sacred imaginaries from the puritanical-Islamist claim of the pure. An embedded Ummah locality – a mixture of local products and global variants – thus piggybacked on the structural and cultural forces of globalization, allowing Ulama to prudently redraw the boundaries of national culture and its ally, local Islam. Through this paper, I try to explicate how traditional Muslim scholarship in Kerala employed Quranic Ummah in the plural society while structurally re-embedding it with the global Muslim whole. A short reflection on the interpretive paradigm of puritanical-Islamist orientations on the concept of Ummah will be given along to place various paradigms in a comparative framework.]]>
<![CDATA[Forum Kerukunan Umat Beragama In Aceh: Strategies, Roles and Barriers in Maintaining Interfaith Harmony ]]>
<![CDATA[Nurdin AR]]>;
<![CDATA[Siti Yusnaini]]>;
<![CDATA[Anton Widyanto]]>;
<![CDATA[Warul Walidin]]>;
<![CDATA[Sulaiman Sulaiman]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.457
<![CDATA[This research focuses on the roles and strategies that Forum Kerukunan Antar Umat Beragama/FKUB (interreligious harmony forum) plays in preserving interreligious harmony and analyzes the barries that it encounters. This study employed a qualitative approach, interviewing 79 informants consisting of the chair and members of FKUB in three districts and cities and the FKUB of Aceh province, as well as religious and community leaders. The research subjects were selected by purposive sampling method, and the data were analyzed using a descriptive approach. The research found that the interfaith harmony in the province of Aceh is well established. There are five strategies for realizing such harmony: tolerance, equality, cooperation, mutual respect, and communication. This study also revealed that the FKUB has carried out its role optimally in creating interfaith harmony in Aceh. However, it experiences some obstacles due to sociological, internal, and external factors. Despite these challenges, the FKUB in Aceh has relatively been able to overcome those obstacles.]]>
<![CDATA[Three Malay Theological (Aqida) Texts of the 19th Century and Issues Connected to Human Actions ]]>
<![CDATA[Nasrin Nasir]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.461
<![CDATA[This paper attempts to provide an archeology of knowledge more specifically the knowledge of faith as it is taught in contemporary Malaysia. Several texts have been identified to be taught in various madrasahs and at times local community prayer halls called “surau” in teaching credal belief to the religious students and public. A total of three main texts had been identified as being the most popular in the teaching of credal belief to the masses. Credal belief as it is sanctioned by the country’s religious establishment is the Asha’irah school which is part of the broad Ahlussunnah wal Jamaah belief system in Islam. The texts chosen are the popular texts used in teaching aqidah in the madrasah and mosques in the country. They are al-Durr al-Thamin (1232/1817), Aqidatun Najin fi ilmi usul al-Din (1308/1891) and Faridatul Fara’id (1313/1895). The relation between God and His creatures as depicted in the texts here would be exposed and analysed. Whether human actions are free or taking from the teachings of Ash’arite theologians, the idea of kasb is explained. This paper via a critical textual analysis aims to ask questions connected to issues of freewill while highlighting the role of God in human actions.]]>
<![CDATA[Understanding Isaiah Berlin as Historian of Ideas: Lessons Learned for Muslim Scholars in Indonesia ]]>
<![CDATA[Kamaruzzaman Bustamam-Ahmad]]>
<![CDATA[ Ulumuna Vol 25 No 2 (2021): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v25i2.471
<![CDATA[This article discusses the figure of Isaiah Berlin, a philosopher who studies the history of ideas in the West. Berlin has carried out the development of ideas in the West in his works. This article discusses the significance of ideas in the study of philosophy by looking at Berlin’s experience. It can be argued that the study model from Isaiah Berlin can be used as a model for studying ideas by Muslim scholars in Indonesia. In this country, Muslim scholars tend to neglect the study of ideas, significantly developed in the 1990s. Through a bibliographical study of the works of Isaiah Berlin, this article presents the intellectual foundations of Berlin in reconstructing philosophical concepts. It is argued that Muslim scholars in Indonesia should return to more studies of ideas or thoughts in society.]]>
