Ulul Albab: Jurnal Studi Islam
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.
Articles
383 Documents
<![CDATA[SALAFÎ WOMEN AND ISLAMIC MOVEMENTS: The Case of Salafism in Jama‘ah al-Khidhir ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 2 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i2.5666
<![CDATA[One of the ideology and Islamic movement in Indonesia in 1980s was Salafî. This article focuses on a group called Majlis al-Khidhir led by a young Salafist named Abu Ahmad Muhammad al-Khidhir. This article is talking about Salafî women starting to search for and converse of identity as well as their patterns of interest to be Salafî women in carrying out Islamic sharia and the role of al-Khidhir in their lives into Salafîs in accordance with the Quran, hadith, and the attitude of the al-salaf al-ṣâliḥ. The result reveals that the identity and politics of al-Khidhir Salafî women movement has four dimensions. First, Salafî is not a revolutionary movement that opposes Pancasila and especially for Salafî women to obey their husband as ulil amri gives a great responsibility to educate his wife and children. Second, Salafî has different symbols cloths (dress or gamis which covers her body, shows no body shape, not transparent that are plain black from top to bottom, wearing veils or niqâb and socks). Third, Jama‘ah al-Khidhir identified his followers using a familiar greeting, including 'akhi' for men and 'ukhti' for women refer to the symbol of piety and value standards for mutual respect among members of the Salafî community. Fourth, al-Khidhir empowers Salafî women are active in da'wah by using writings and images which are distributed through various media, especially social media WhatsApp, Facebook and Telegram in order to attract the interest of womens to follow the path of al-salaf al-ṣâliḥ.]]>
<![CDATA[ISLAMIC HUMANISM IN INDONESIA'S CONTEXT: Discourse Analysis of Nationality Problems in Indonesia ]]>
<![CDATA[Wahyudin Wahyudin]]>;
<![CDATA[Agus Maimun]]>;
<![CDATA[Mat Jalil]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 2 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i2.6772
<![CDATA[The thought of humanism originated in Athens. As a universal ideology, humanism is the foundation of modern civilization in the western and the eastern world. As an ideology, humanism is adopted by many third world countries, including Indonesia. Although there have been many discussions on Humanism, studies on Humanism in Islam perspective related to tolerance, freedom, and equality in Indonesia’s context have not been carried out. This study attempts to fill that gap including the values of tolerance, freedom, and equality of rights in Indonesia. It is conducted to discover the Islamic humanism developed in Indonesia. The results of the study are: (1) the Islamic humanism is very relevant in Indonesian context which has life philosophy of Pancasila; (2) tolerance as part of Islamic humanism still stands tall in Indonesia because people assume that it has high enthusiasm for safeguarding human dignity; (3) freedom of society in religion, expressing opinion, politics, and other national and state life activities has been guaranteed by the law, although there are still some restrictions by the government on freedom of society; (4) equality rights wise, there are still some Indonesian people who still get unfair law treatment, for example many low-economic level citizens who steal trivial items get severe penalties, while the corruptors stealing bigger amount of money often roam freely without supervision.]]>
<![CDATA[ISLAM AND THE HUMANITY OF THE STATE: From Fiqh of Politics to Fiqh of Citizenship ]]>
<![CDATA[Prihantoro, Hijrian A.]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 2 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i2.5673
<![CDATA[The intellectual debate of this age in the field of Islamic studies is the discovery of the relationship of religion and the nation-state. Religion in the old age is understood by fiqh (Islamic jurisprudence), then the theory of religion on the concept of politics was called the doctrine of fiqh’s politics. The present age shows that the religious man does not speak only about the position of religion in political discourse, but also about the concept of the humanity of the state. I want to apply my study on Islam and humanity of state in the Indonesian context because there are multitudes of nationalities and cultures. This research uses an integrative approach that combines the phenomenological approach with the sociological approach. This research aims to analyze the relation between the religion of Islam and the activity of human thought on the concept of the human state by transforming the concept of the fiqh of politics to the fiqh of citizenship. This research proves that the conceptual transformation from fiqh of politics towards fiqh of citizenship, with all its consequences, must be seen as a process of political agreement and it can be accepted as long as it always pays attention to social justice and general welfare.]]>
<![CDATA[‘FITNA’ IN EVERYDAY LIFE: Phenomena of the Digital Behavior of Indonesian Muslim Society on Dajjal Hadith ]]>
<![CDATA[Putra, D.I Ansusa]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.7750
<![CDATA[Dajjal appearance discussion in the last decade has been the trending among Muslim. There are massive search for religious doctrines text on Dajjal in digital media. This is oriented towards certain views about the world, social and cultural conditions, political project, political subjectivity, attitudes, and practice or competence. The behavior affects social-political life through the contextualization of hadith about Dajjal. This study aims to obtain a complete picture of digital media behavior in understanding religious doctrines related to  Fitna of Dajjal among Muslims. This article combines Muslim theory of Cosmopolitanism Khairuddin Aljunied and living hadith approach, supported by data from google trend search throughout 2019. The results showed that there were four digital behaviors of Indonesian Muslim related to Dajjal hadith, first, searching instantaneously; second, reviewing from internet; third, joining the contextualisation discussion; and fourth, liking the personalization and illustration. The most frequently sought topic is about the prayer to be protected from Fitna of Dajjal. In addition, the study also tried to prove that this digital behavior is formed massively because of supply and demand pattern. It means that there are groups producing Dajjal hadith in public sphere regularly since they are supported by the many interests of consumers.]]>
<![CDATA[THE LOCALITY OF TAFSÎR AL-AZHÂR HAMKA: An Analitical Study of Surah Âli ‘Imrân Interpretation ]]>
<![CDATA[Badruzaman, Abad]]>;
<![CDATA[Aziz, Thoriqul]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.8703
<![CDATA[Recently, many tafsîr (interpretive) studies in Indonesia have been directed to the works of "children of the nation" in the local-regional level and Indonesian-language tafsîr. Most of Archipelago-nuanced tafsîr nowadays are used as research objects, from thesis level to dissertation. This article will use Tafsîr al-Azhâr Hamka as the object by emphasizing on the locality aspect by using surah Ali ‘Imrân as the sample. Locality can be included in the Adabî-Ijtima‘î style (social). Therefore, as a foundation methodology, the style will be firstly discussed in general. This study uses analytical descriptive by citing Karl Mannheim’s theory of Sociology. The result is that locality is found in Tafsir al-Azhâr in surah Ali ‘Imrân i.e. locality in language and socio-culture. This locality shows that Hamka is a mufasir (interpreter) who always contextualizes important themes inside a verse so that the meaning and message of the verse are easily understood and applied in the real community where Hamka lives in.]]>
<![CDATA[QURANIC EXEGESIS AS SOCIAL CRITICISM: The Case of Tafsîr al-Azhâr ]]>
<![CDATA[Daud, Ilyas]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.7828
<![CDATA[This paper examines one of Nusantara commentary books entitled Tafsîr al-Azhâr that is written by Hamka. By analyzing the contents of the commentary and tracing the historical roots of the birth of the work, this study shows that Hamka contextualises his interpretation as a criticism against the Sukarno regime. Among the critiques that he poses in his commentary suggest that Sukarno aligns to Communism and the political policies of his administration resonate to the interest of Communist while at the same time are detrimental to that of Muslims. From the historical perspective, there was, in fact, a conflict between Hamka and Sukarno concerning the issue of Communism. In other words, there is a close relationship between Sukarno’s affinity to Communism and Muslim’s conflict with Communists in Indonesia. In the development of tafsîr studies so far, tracing the interpretation material in the context of social criticism is considerably understatement. This is the reason why this study takes this approach. This study suggests that tafsîr (Quranic exegesis) is not just a task of understanding the divine message, but can also be a social critic.]]>
<![CDATA[RELATIONSHIP OF THE QURAN AND OTHER RELIGIOUS SCRIPTURES: Studies on al-Muhaymin in Q.S. al-Mâidah 48 ]]>
<![CDATA[Iman, Fuji Nur]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.8714
<![CDATA[This paper reviews the position of the Quran as al-Muhaymin toward the other religious scriptures. Specifically, the study focuses on Q.S. al-Mâidah [5]: 48, which explicitly contains the word “al-muhayminâ€. That word in the mentioned surah triggers the polemics among mufassir and starts the discussion on its relation with the authenticity of the other previous holy books. Some relate the books’ authenticity with naskh and taḥrîf that leads to the claim of falsification within those books. By interpreting the word “al-muhayminâ€, the author attempts to objectively re-comprehend the bond between the Quran and the previous holy books. By tracing the classic and modern tafsîr books, the author assumes that the Quran is the continuation of other books revealed by Allah in advance. The connection of the Quran and the previous books is as the sharia revealed by Allah to people with the similar universal principles. In this case, God and the principles within those books are the same, yet, it is formulated by the law which is dissimilar in the context. Both the Quran and the previous holy books have the same purpose that is to assure people’s safety and happiness.]]>
<![CDATA[PEACE ADVOCACY AND THE BASIS OF BUILDING FOREIGN RELATIONS OF ISLAMIC STATES IN THE QURAN ]]>
<![CDATA[Hamoda, Mahmoodalnor]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.8801
<![CDATA[This study addressed the knowledge of the peace advocacy and building foreign relations of Islamic states in the Holy Quran. Whoever reads the book of Allah almighty may find it full of the vocabulary of peace advocacy, and relations between nations and people. The study included examples mentioned in the Holy Quran showing the need for peace and the foundations of building relations between nations and people. It addressed the meanings of peace advocacy and its importance. It also showed that the peace advocacy and Islam call of prophets and messengers (peace be on them) and the way of the righteous and reformers. The origin in the relationship of Muslims to others is peace and the call to God, not war, and not fighting. Islam is a religion of mercy and happiness for humanity, and it is not spread by the sword, but by proof, argument, wisdom and good preaching. With this peace advocacy and peace that the Quran has guided us to, love and communication will replace hatred and result in intimacy between Muslim and non-Muslim communities. The results of the study showed that the importance of preachers need in this era and save life from evil and sedition. Thus, the society is safe from conflicts, peaceful and reformed.]]>
<![CDATA[THE PARADIGM OF MATN HADITH CRITICISM AND ITS TRANSFORMATION IN THE MODERN ERA ]]>
<![CDATA[Siswanto, Darul]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.8936
<![CDATA[Hadiths or Prophetic traditions as primary sources after Quran in Islamic teachings are important to examine and criticize in terms of authenticity and contents. This research aims at discovering the paradigm of matn hadith criticism used by hadith scholars by looking at their methodology. It is also an attempt to answer some Orientalist opinions about classical hadith scholars who only focus on the criticism of sanad and ignore the matn criticism. Through the inductive method, it can be said that the paradigm believed by hadith scholars in matn critique is the law of contradiction where it is impossible for two authentic hadiths to oppose each other as well as it is impossible for sahih and daif hadiths to be different (ikhtilâf). Then this research also tries to discover the form of transformation of the matn hadith criticism in the modern era and that Islamic values are still very relevant in all places and times. This research also shows that there are two forms of transformation, namely internal and external transformation, both of which are driven and influenced by the development and progress of the modern era.]]>
<![CDATA[HERMENEUTICS AND DECONSTRUCTION OF HILÂL TESTIMONY VERSE: Critical View on Q.S. al-Baqarah 185 ]]>
<![CDATA[Nurkhanif, Muhammad]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 21, No 1 (2020): Tafsir and Hadith ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v21i1.8690
<![CDATA[This research focuses on the hilâl witness verse contained in Q.S. al-Baqarah [2]:185. Tafsîr scholars such as al-Râzî, al-Marâghî, Ibn Kathîr, and Quraish Shihab have not yet formulated its exegesis comprehensively, especially in these days when many people claim about hilâl witness that is needed to be justified. They only interpreted the verse as limited to the conditions of people who were staying or traveling. Therefore, the author gives other tafsîr styles using hermeneutics and deconstruction methods as well as scientific-astronomical approach; it uses descriptive qualitative research. The result of this research gives legal legitimacy that the accepted hilâl testimony accepted is the one fulfilling fiqh and astronomy criteria. He is not any random person but the one that must have sufficient expertise and ability in rukyat al-hilâl process. This can be seen from the word مَن (man) in Q.S. al-Baqarah [2]:185 which is part of isim al-mawṣûl and isim ma'rifat giving the principle of specificity.]]>
