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
358 Documents
<![CDATA[Revisiting Character Education from Islamic Perspective: A Quest for Character-based Education in Indonesia ]]>
<![CDATA[Eka Eka]]>
<![CDATA[ Ulumuna Vol 21 No 1 (2017): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v21i1.1156
<![CDATA[Since it was launched in 2010, Character Education is becoming a mesmerizing framework which is assumed to bring about the changes in Indonesian national education. Especially, National Education Framework for Character Education 2010 is agreed to be a guide for national education success in building nation character of the youngsters. However, such a dual-system of education—general and Islamic education, that is embraced in the current national education system emanates various Character Education both its interpretation and implementation. The discussion in this paper highlights that from various definitions and interpretations, character education practices deals with definite values rather than relative values. Islam world has many sources of values and ethics and thus Muslim educators and teachers are suggested to base the values inculcation to students on the Islamic sources of values and ethics. Undesired changes of society’s life caused by secualrism, personalism, pluralism, etc., make character education practices as necessary to conduct in order to counter those ideologies.]]>
<![CDATA[Reformulating Strategies to Develop Democratization through Civic Education in Aceh ]]>
<![CDATA[Anton Widyanto]]>
<![CDATA[ Ulumuna Vol 21 No 1 (2017): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v21i1.1179
<![CDATA[This paper aims to pursue appropriate strategies to shape students’ characters and sense of nationalism through formal education in Aceh. Grounded in the structured interviews, focused group discussions, and observations, this qualitative case study reveals that Aceh, as one province in Indonesia, which was trapped in prolonged army conflict, needs character education that focuses on the nation-state paradigm. The contemporary Acehnese society is also facing new cultural, ethnic, inter-religious conflicts, as well as internal conflicts among Muslims. The seed of these conflicts becomes increasingly worse when infiltrated by the contemporary political interests in the province. During the era of military conflict, Pendidikan Moral Pancasila (Pancasila Moral Education) was deemed “a dangerous” subject to be taught in Aceh schools due to its contradictory nature against the ideology of Gerakan Aceh Merdeka (Free Aceh Movement). Despite downgrading the students’ spirit of nationalism, such situation has gradually been changed since a peace agreement between the two parties, Indonesian government and Gerakan Aceh Merdeka, was achieved in August 2005. Nevertheless, this demonstrates the need to overhaul curriculum and instructional strategies in the pursuit of the democratization in the province.]]>
<![CDATA[Developments of Ḥadīth Riwāya in al-Andalus (2nd - 3rd Centuries of Hijriyya) ]]>
<![CDATA[Muhammad Akmaluddin]]>
<![CDATA[ Ulumuna Vol 21 No 2 (2017): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v21i2.5
<![CDATA[This article examines the relations between Mālik schools and Andalusian scholars, the development of ḥadīth riwāyah and its relation with the social and cultural conditions in al-Andalus. Andalusian scholars, being influenced by views of Mālik b. Anas and his schools, made some tolerant standard for ḥadīth transmission. They did not make differences in narrative symbols and its hierarchy, except within the scope of the method. The validity of hadith is not solely determined by the strict criteria and subjective narrative, but also by the society and how they understand the narrative. There were social and cultural power relations with ḥadīth knowledge in al-Andalus that were influenced by critical and relative epistemology. Studies of hadith in al-Andalus focused more on the study of comprehension and meaning (sharh) of ḥadīth, which give practical benefit and applicable knowledge to the society.]]>
<![CDATA[Total Moral Quality: A New Approach for Character Education in Pesantren ]]>
<![CDATA[Hasan Baharun]]>
<![CDATA[ Ulumuna Vol 21 No 1 (2017): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v21i1.1167
<![CDATA[This paper presents the concept of character education in pesantren which gives valuable contributions to the success of moral development for students. It also offers a different paradigm in developing the concept of character building in educational institution. This article is inspired by the lack of effective character learning in a variety of formal educational institutions. Hence, the schools which succeed in instilling character education can be used as a reference to develop character education. This study focuses on character education model developed by pesantren and offers an alternative perspective of the development of character education in Indonesia. This study adopts a qualitative research approach and uses a case study design. The study shows that the model of character education in pesantren is carried out through a multi-disciplinary approach so as to provide maximum results for the development of character education. This study suggests that the Total Moral Quality (TMQ) is the further development of Thomas Lickona’s concept of character education of moral modeling, moral knowing, moral feeling and moral habituation and is applicable in the school.]]>
<![CDATA[Konsep Pembelajaran Menurut Al-Qur’an ]]>
<![CDATA[Syukri Syukri]]>
<![CDATA[ Ulumuna Vol 15 No 1 (2011): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v15i1.206
<![CDATA[Abstract: All verses Quran are opened to be interpreted in various science contexts, including education. This article focuses on study at reconstructing the instructional concept of Quran. Results of this study indicate that instructional concepts own sturdy bases in al-Qur’an. A lot of verses of Quran give indication of people to learn more about thinking than memorizing. The past occurrence mirrors the instructional dynamics of human learning. The instructors are not only Allah, but also people, bird, and nature. Al-Qur’an always learns human being based on concrete media support even if the items are eschatology and theology. The instructional conception of Quran must not only use term ‘allama-yu‘allimu, but also yuwâri, yatafakkaru containing instructional elements. This reality shows that instructional concepts of Quran put more nuances of concrete-media than abstract-verbal ones.]]>
<![CDATA[Konsep Pendidikan Etika Sufistik-Filosofis Al-Ghazâlî ]]>
<![CDATA[Sahid Sahid HM]]>
<![CDATA[ Ulumuna Vol 15 No 1 (2011): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v15i1.208
<![CDATA[The study focuses on the ethic concept of al-Ghazâlî in education. The approach used by al-Ghazâlî, in relation to the educational ethic, is sufistic-philosopichal which tends to the concept of ma‘rifat Allâh, taqarrub, and tahassub through riyâdlah. These three dimentions are the main basis of how to educate the moslem’s ethic. For those whose spiritual has not been good yet, they are suppossed to learn constantly. Therefore, an educator may guide and bring spiritually the students to be close to Allah. In fact, al-Ghazâlî’s concept of ethic in education by sufistic-philosopichal approach has theoretically and practically broad influences for the moslem life all over the world. Such two influences indicate that practically and theoretically al-Ghazalî’s school of thought in ethical education turns out to be the basic of further thinking. Thus, the very strong al-Ghazalî’s influence toppled down the sufism at that time.]]>
<![CDATA[Respons Kultural Masyarakat Sasak Terhadap Islam ]]>
<![CDATA[Asnawi Asnawi]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.440
<![CDATA[Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion. Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people. Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.]]>
<![CDATA[Kontroversi Sejarah Kehadiran Islam di Bima ]]>
<![CDATA[M Fachrir Rahman]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.441
<![CDATA[Islam did not reach simultaneously many areas in Indonesia in same time, but in very various and large time span depend on location and access way that the areas respectively has. This is why islamization process in one area or island differed in time of beginning and taking from others. Bima, used to be a Hindu Kingdom in Sumbawa island, received Islamic proselytizing in the beginning of 17th century. It was preached by some Moslem traders functioning as proselytizers or might be the proselytizers in origin but pretended as traders. Islam coming to Bima was welcomed and directly embraced by the royal family of Bima Kingdom. It took so great benefit in Islamic preach that almost all people followed them, embracing Islam. All the historical evidences lead us to a conclusion that Islam come to Bima peacefully and spread structurally in terms of it was embraced by the king first and later, following him, by his family and almost all of his people. Islam embraced by Bimanese people less or more has the same type as it embraced by the Makassar people. Some socio-cultural descriptions are presented in this article to explain the connection between the two people especially in the context of islamization in Bima.]]>
<![CDATA[Menyibak Kekerasan Simbolik Orientalisme ]]>
<![CDATA[Iswahyudi Iswahyudi]]>
<![CDATA[ Ulumuna Vol 11 No 1 (2007): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i1.428
<![CDATA[Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony. West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities. Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony. West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities.]]>
<![CDATA[Perspektif Muhammad Sa‘Îd Al-Asymâwî tentang Historisitas Syari’ah ]]>
<![CDATA[Mutawalli Mutawalli]]>
<![CDATA[ Ulumuna Vol 13 No 1 (2009): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v13i1.371
<![CDATA[The Islamic law in Islamic thought tradition is viewed as significant knowledge for development of other Islamic knowledge. However, in an epistemological area, the concept of Islamic law provokes debates in terms of its implementation, for example, whether it is considered syarî‘ah or fiqh? Such question is always raised by contemporary Muslim thinkers like Muhammad Sa‘îd al-Asymâwî. Al-Asymâwî’s question is related to his paradigm that firmly differentiates syarî‘ah (Islamic law) as religious teachings and fiqh (religious thoughts). Syarî‘ah is Allah’s ways and methods consisting of values and principles that are flexible following community movement. While fiqh is Muslim scholars’ deduction, exploration and interpretation of Al-Qur’an and Sunnah, it is limited to times and spaces. Consequently, according to such paradigm, some Islamic orders that are considered authoritative by the majority of Muslim scholars should be reviewed such as Islamic inheritance, criminal and political laws. With this approach, Al-Asymâwî is claimed as a real guard of liberalism and secularism among Muslim thinkers.]]>
