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Ulul Albab: Jurnal Studi Islam
Published by Universitas Islam Negeri Maulana Malik Ibrahim Malang
ISSN : 18584349     EISSN : 24425249     DOI : 10.18860
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
ULUL ALBAB Jurnal Studi Islam (ISSN 1858-4349 and E-ISSN 2442-5249) is the journal published biannually by Universitas Islam Negeri Maulana Malik Ibrahim Malang. The journal puts emphasis on aspects related to Islamic studies, with special reference to Islamic law, Islamic education, Islamic politics, society, Islamic philosophy, Quran and hadith, and theology. Ulul Albab has been accredited by The Ministry of Research Tecnology and Higher Education of the Republic of Indonesia (SK Dirjen Penguatan Riset dan Pengembangan Kementerian Riset, Teknologi, dan Pendidikan Tinggi No. 48a/E/KPT/2017). The languages used in this journal are Indonesia, English and Arabic.
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Articles 14 Documents
 1   2 
Search results for , issue "Vol 24, No 1 (2023): Islamic Philosophy " : 14 Documents clear
THE PERSPECTIVE OF ISLAMIC PHILOSOPHY, SUFISM, ISLAMIC JURISPRUDENCE AND JAVANESE TRADITION ON WOMEN Achmad Khudori Soleh; Erik Sabti Rahmawati; Humaida Ghevira Syavia Camila; Ahmad Hidayat Buang
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20645

Abstract

Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions have their views on women. Some regard women as subordinate to men, some groups position women as equal to men, and others accept women as male leaders. This study aims to analyse the views of Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions on women. This study is a literature review using qualitative methods. The data source was taken from the literature using primary sources as the main reference. The results indicated that Islamic philosophy represented by al-Fârâbî (870-950) and Sufism by Ibn Arabi (1165-1240) placed women in an equal position with men. Nevertheless, Islamic jurisprudence studies tend to place women below men. Meanwhile, the Javanese tradition encapsulates both views. On the one hand, the Javanese tradition places women as an important part of men, but on the other hand, it places women as men's assets. However, the Javanese tradition can accept women's leadership over men. Regarding this, this study recommends that Islamic philosophy and Sufism's perspectives on women should be socialized more to strengthen a balanced view of the relationship between women and men.
THE DESIGN ARGUMENT FOR GOD’S EXISTENCE: Ayatullâh Ja’far Subḥânî’s Criticism of David Hume’s Thoughts Mukhammad Zamzami; Ghorbanali Karimzadeh Gharamaleki; Abdullah Hosseinieskandian; Fikri Mahzumi
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20698

Abstract

The design argument is one of the strongest arguments to prove God's existence. It has been analyzed by various thinkers throughout the history in defense of God’s existence. However, some empiricist philosophers who do not believe in God’s existence criticized and questioned this argument. David Hume (1711-1776) is one of those who made a tremendous effort to deny God’s existence. He also criticized the design argument. Hume’s critiques have always been challenged by philosophers and God-believing theologians. This article is made to criticize Hume’s critiques on the design argument from Ayatullâh Subḥânî’s perspective using descriptive-analytical method. Hume’s objection was due to misunderstanding of the argument’s purpose and function. It should be acknowledged that this argument can easily prove God’s essence along with other arguments such as ḥudûth, necessity, and possibility. The design argument pushes us to the supernatural limits. Also, this argument is supported by experimental sciences because every new discovery made in natural sciences provides us with a new sign to prove God.
THE REACTUALIZATION OF ‘IṢMAH AL-A’IMMAH CONCEPT: Analysis on the Interpretation of al- Ṭabatabâ’î Suraya Attamimi; Nurhayati Nurhayati
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20750

Abstract

‘Iṣmah al-a’immah issue has been a polemic among the theology community of Sunni-Shia, particularly in the internal Shia. The Shia Ismâ’ilîyah and Ithnâ ‘Asyarîyah communities believe in the absolute ma’ṣûm character of their leaders/imam. Meanwhile, some Shia Zaidîyah communities limit the character, and the rest totally refuses it. Al-Ṭabatabâ’î, a Shia Ithnâ Asyarîyah ulama known to be moderate and is accepted in Sunni community, has similar opinion with his mazhab’s doctrine regarding ‘iṣmah al-a’immah. However, al- Ṭabatabâ’î tried not to dwell on a never-ending ‘iṣmah issue, but interpreted it contextually instead. This article reveals the ‘iṣmah al-a’immah concept of al- Ṭabatabâ’î by applying qualitative research and analytic descriptive method. According to al- Ṭabatabâ’î, an imam/leader must be ma’ṣûm before guiding people toward devotion. The ma’ṣûm level is achieved through knowledge, irâdah and ikhtiyar of imam in obeying Allah and staying away from immorality. Their obedience makes Allah grant them with a well-absorbed special insight (‘ilm ḥuḍûrî) to form a character that later becomes a self-controller from sinful acts, with which they eventually achieve the ma’ṣûm level. Al- Ṭabatabâ’î then tried to escape from further theological debate by interpreting ‘iṣmah as a potential which is achievable by ordinary people to protect human values.
RATIONAL SUFISM OF HARUN NASUTION: Phenomenological Historical Approach to His Thought and Intellectual Influence Piet Hizbullah Khaidir; Abdul Kadir Riyadi; Idri idri; Azhar Ibrahim; Fathurrofiq Fathurrofiq
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20760

Abstract

Sufism is a spiritual exercise dimension that is often done irationally in one hand. On the other hand, rationalism is a faculty of mind based totally on rational dimension. So, in fact, it is almost impossible to elaborate both of them in one bowl of life. However, Harun Nasution’s (HN) thought had blended both of them become a couple of wings to envision Indonesian muslim way of thinking and to aggregate his life both spiritually and ascetically.  The root of his thought genealogically can be traced in four steps. Firstly, HN’s literate religious family nurtured his childhood. Secondly, his further adventure dealing with rationalism idea surely affected his progressive thought. His work: The Place of Reason in Abduh’s Theology, Its Impact on His Theological System and Views articulates his strong point on rationalism in Islamic studies. Moreover, it became direct correction to school of Ash’aria theology. Thirdly, sufism aspect of  HN demonstrated himself as a consistent figure who do spiritual exercise (riyadhoh) for himself by enriching zikr and praying. Finally, his rational Islamic thought has influenced the Indonesian Islamic thought constellation within Indonesia muslim scholars until recently. In spite of many critics addressed to him, many appreciations also come to him. To analyze his faculty of thought, this paper aims at exploring datas on him based on historical phenomenological theory. It is to constitute the presence of subject (HN) in his historical life. His intentional consciousness with regards to his Islamic rationalism and sufism is a factor for rational sufism in the line of Indonesia’s Islamic thought constellation. 
LIVING ISLAMIC PHILOSOPHY: Reflection on Mulyadhi Kartanegara's Thought Nuruddin Al Akbar
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20841

Abstract

This study elaborates Mulyadhi Kartanegara's thoughts regarding the continuity of Islamic philosophy after the Ibn Rushd era. This research is a case study-based qualitative research using a review on Kartanegara's travel notes and research reports as the object. This research also uses other relevant studies to understand Kartanegara’s big idea. This study concludes that, although the idea on Islamic Philosophy does not perish in the Iranian region has been a thesis recognized by many researchers, Kartanegara explore further the dynamics of Islamic philosophical traditions in Iran since the post-Ibn Rushd era. He was dissatisfied with the explanations of many experts who emphasized the elaboration of a prominent philosopher, Mullâ Sadrâ, while ignoring the role of minor philosophers in supporting the continuity of the Islamic philosophical tradition in Iran. This research found, Kartanegara could construct the argument that Islamic philosophy is a living tradition marked by the continuity of ideas developed by minor and major philosophers. Mulyadhi also showed that Islamic philosophy has relevance for overcoming contemporary challenges, primarily related to the problem of knowledge production.
THE JUSTIFICATION OF SHIA IDEOLOGY IN THE QURANIC HERMENEUTICS: Reading the Interpretation of Nâser Makârem Shîrâzî Udi Yuliarto; Muhammad Chirzin; Hamim Ilyas
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20538

Abstract

This article analyzes the Quranic Hermeneutics according to Nâser Makârem Shîrâzî concerning al-Mahdi theme in al-Amthal Tafseer. He interpreted al-Mahdi’s verses and diverted them to another meaning beyond the text. It is a forced interpretation to fit the desired theme, that Al-Râzî cannot justify, even for a religion’s ideology. A descriptive analytical method using hermeneutic approach on Q.S. al-Anbiya’ [21]:105 is implemented. This approach is applied by textually interpreting the verse followed by an in-depth discussion using ijtihad to justify Shîrâzî’s ideology. Hence, his Quranic Hermeneutics, as associated with Imam al-Mahdi, accommodates two meanings. First, it interprets the Quranic verses textually based on the linguistic principles where no single verse discusses al-Mahdi. Second, conducting an interpretation ijtihad on the verses, referring to the narration of ahl-bayt. He constructs his argument to justify God’s promise regarding the advent of al-Mahdi. Through these steps, he conveys that every Quranic verse contains exoteric (zâhir) and esoteric (bât{in) meanings. Q.S. al-Anbiyâ’ [21]:105 inspires him to perform ta’wîl ijtihadî. The word Zabûr in this verse is confirmed to be the Mazmur verses containing God’s promise, that He will bequeath the earth to the devout people, and tells their characteristics, which are similar to Imam al-Mahdi al-Muntazar’s.
THE EPISTEMOLOGY OF ISLAMIC PHILOSOPHY: A Chronological Review Amril Amril; Ahmad Khoirul Fata; Mohd Roslan Mohd Nor
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.19858

Abstract

This article describes the various forms of Islamic philosophy because some scholars claim that philosophical thought in Islam has declined after Ghazâlî's criticism. This library research uses qualitative method and historical approach, and focuses on examining the distinctive characteristics of each school of Islamic philosophical thought by emphasizing its epistemological aspects. This article shows that philosophy in Islamic world is very dynamic and not in a single character. In each period, the Islamic philosophy reveals a variety of patterns. To facilitate the discussion, this article is elaborated on a series of times and examines the distinctive patterns of epistemology that developed in each epoch. Although ontologically they are similar, there are epistemic differences in the philosophy developed by Muslim philosophers: Peripateticism, which dominated during the classical Islamic period (850-1250); 'Irfânâyah and two schools of wisdom (al-h}ikmah al-ishraqîyah/illumination theosophy and al-h}ikmah al-muta'âlîyah/transcendent theosophy), which dominated in the medieval Islamic period (1250-1850); and the school of al-h}ikmat al-ladunîyah/perennialist theosophy and al-'aqalîyah in the contemporary Islamic period (1850-present). This diversity emerged as a response to different challenges and adaptations to local situations.
THE REACTUALIZATION OF ‘IṢMAH AL-A’IMMAH CONCEPT: Analysis on the Interpretation of al- Ṭabatabâ’î Attamimi, Suraya; Nurhayati, Nurhayati
Ulul Albab: Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20750

Abstract

‘Iṣmah al-a’immah issue has been a polemic among the theology community of Sunni-Shia, particularly in the internal Shia. The Shia Ismâ’ilîyah and Ithnâ ‘Asyarîyah communities believe in the absolute ma’ṣûm character of their leaders/imam. Meanwhile, some Shia Zaidîyah communities limit the character, and the rest totally refuses it. Al-Ṭabatabâ’î, a Shia Ithnâ Asyarîyah ulama known to be moderate and is accepted in Sunni community, has similar opinion with his mazhab’s doctrine regarding ‘iṣmah al-a’immah. However, al- Ṭabatabâ’î tried not to dwell on a never-ending ‘iṣmah issue, but interpreted it contextually instead. This article reveals the ‘iṣmah al-a’immah concept of al- Ṭabatabâ’î by applying qualitative research and analytic descriptive method. According to al- Ṭabatabâ’î, an imam/leader must be ma’ṣûm before guiding people toward devotion. The ma’ṣûm level is achieved through knowledge, irâdah and ikhtiyar of imam in obeying Allah and staying away from immorality. Their obedience makes Allah grant them with a well-absorbed special insight (‘ilm ḥuḍûrî) to form a character that later becomes a self-controller from sinful acts, with which they eventually achieve the ma’ṣûm level. Al- Ṭabatabâ’î then tried to escape from further theological debate by interpreting ‘iṣmah as a potential which is achievable by ordinary people to protect human values.
THE PERSPECTIVE OF ISLAMIC PHILOSOPHY, SUFISM, ISLAMIC JURISPRUDENCE AND JAVANESE TRADITION ON WOMEN Soleh, Achmad Khudori; Rahmawati, Erik Sabti; Camila, Humaida Ghevira Syavia; Buang, Ahmad Hidayat
Ulul Albab: Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20645

Abstract

Islamic philosophy, Sufism, Islamic jurisprudence, and Javanese traditions offer diverse and sometimes conflicting perspectives on the status and role of women. While some schools of thought position women as subordinate to men, others advocate for gender equality and even recognize female leadership over men. This study aims to analyze and compare these varied viewpoints through a qualitative literature review, drawing primarily from foundational texts and primary sources. The findings reveal that Islamic philosophy, as represented by al-Fârâbî (870–950), and Sufism, particularly in the works of Ibn Arabi (1165–1240), uphold a vision of gender equality, emphasizing the shared spiritual and intellectual capacities of women and men. In contrast, classical Islamic jurisprudence tends to place women in a subordinate position, often restricting their roles in public and legal spheres. The Javanese tradition presents a dualistic stance: while it recognizes women as integral to male identity and capable of leadership, it simultaneously perpetuates notions of women as possessions or appendages to men. This ambivalence reflects the syncretic nature of Javanese culture, shaped by both indigenous and Islamic influences. Given the persistent gender disparities in contemporary Muslim societies, this study argues for a greater dissemination and integration of the more egalitarian views found in Islamic philosophy and Sufism. Such perspectives offer theological and cultural resources for advancing a more balanced and respectful relationship between men and women. Ultimately, the study contributes to broader debates on gender, religion, and tradition in the Muslim world, advocating for a reevaluation of normative frameworks surrounding women.
THE DESIGN ARGUMENT FOR GOD’S EXISTENCE: Ayatullâh Ja’far Subḥânî’s Criticism of David Hume’s Thoughts Zamzami, Mukhammad; Gharamaleki, Ghorbanali Karimzadeh; Hosseinieskandian, Abdullah; Mahzumi, Fikri
Ulul Albab: Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20698

Abstract

The design argument is one of the strongest arguments to prove God's existence. It has been analyzed by various thinkers throughout the history in defense of God’s existence. However, some empiricist philosophers who do not believe in God’s existence criticized and questioned this argument. David Hume (1711-1776) is one of those who made a tremendous effort to deny God’s existence. He also criticized the design argument. Hume’s critiques have always been challenged by philosophers and God-believing theologians. This article is made to criticize Hume’s critiques on the design argument from Ayatullâh Subḥânî’s perspective using descriptive-analytical method. Hume’s objection was due to misunderstanding of the argument’s purpose and function. It should be acknowledged that this argument can easily prove God’s essence along with other arguments such as ḥudûth, necessity, and possibility. The design argument pushes us to the supernatural limits. Also, this argument is supported by experimental sciences because every new discovery made in natural sciences provides us with a new sign to prove God.

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