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Ulumuna
Published by Universitas Islam Negeri Mataram
ISSN : 14113457     EISSN : 27752453     DOI : https://doi.org/10.20414/ujis
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
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.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 10 Documents
 1 
Search results for , issue "Vol 11 No 1 (2007): Juni" : 10 Documents clear
Menyibak Kekerasan Simbolik Orientalisme Iswahyudi Iswahyudi
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.428

Abstract

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.
Orientalisme Dan Upaya Dialog Antarperadaban Mutiullah Mutiullah
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.420

Abstract

Discourse about clash of civilization between West and East is forever interesting to discuss about. It is not only related to political and ideological matter but even more also to epistemological problems as foundation of forming a civilization. So far, both problems have been dominated by political and ideological prejudice in which West always finds itself superior and East inferior; West always shows itself as an ordinate and centrum, and considers East a subordinate and peripheral. Such prejudice then gets its theoretical justification through orientalits’ works. Construction of binary opposition presented and applied in their works indicates a failure of inter civilization dialogue. West views East through western cultural perspective, while East views West as an aggressor that eagerly want to dominate East. In the future, we need an inter civilization dialogue that founded on cultural honesty and openness, not on prejudice and historical trauma.
Mengarifi Orientalisme: Meretas Jalan Ke Arah Integrasi Epistemologi Studi Islam Afrizal Afrizal
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.423

Abstract

Islamic studies taken by orientalists are often suspected as having hidden agenda. Main indicator of such agenda, according to Edward W. Said, is their biased works on Islam. Regardless to its negative side, honestly to say, orientalism has contributed important aspects in Islamic studies in terms of establishing approaches and methodologies, and creating new fields as branches of Islamic studies. Besides, they do give significant role in preservation and maintenance of Muslim intellectual heritage (turâts) such as manuscripts. In the context of Islamic studies in IAIN, the raise of attention to orientalism studies will gradually balance the hegemony of its textual tradition based on Arabs and Persian bayânî and ‘irfânî epistemologies with Western sciences that are compatible with burhânî epistemology. The balance hopefully would be a kind of Islamic studies that more historical and inclusive in nature, analyzing any problem not only from religious but scientific perspective as well.
Orientalisme, Liberalisme Islam, Dan Pengembangan Studi Islam Di IAIN Ahwan Fanani
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.421

Abstract

The recent development of Islamic Studies in IAIN (The State Institute for Islamic Studies) shows a trend to combine Islamic studies based on traditional approaches and methods with that employed in Western universities or orientalism. The trend is promoted by Indonesian scholar graduates from Western Universities, and results in the growth of Islamic liberalism. To some Islamic revivalism advocates, the trend is considered misleading, and IAIN with its lecturers pursuing studies in Western universities are accused to be agents of Islamic liberalism in Indonesia. Contrarily, some Islamic scholars see the trend as a bright future for development of Islamic studies in Indonesia. The situation puts IAIN in a dilemma either to keep on traditional approaches and methods or to adopt deliberately new ones coming from Western tradition. In my opinion, IAIN should apply them both and combine them to promote better future of Islamic studies in Indonesia.
Membaca Teks Hadis: Antara Makna Literal Dan Pesan Utama Miftahul Huda
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.422

Abstract

Studies on hadîts are very significant to Muslim since it is the second resource of Islam precepts after al-Qur’an. It appears that the main ideas implied in hadîts texts are not as clear as their literal meaning because they, to some extent, were “produced” by history. There are socio-historical factors and hermeneutics influencing the process of producing texts. To understand hadîts texts properly, we need to appreciate these factors as well as their main idea. So, we need to: (1) pay attention to the mission of the prophet and Islam precept, (2) study on social context of Prophet Muhammad era and before, (3) analyze the implication of implementing their main idea, (4) analyze special event related to the creation of hadits, (5) aware about creation of hadîts and its transmission. Considering these five aspects will help us to uncover the wide meaning of hadîts texts, explain their central themes, moral ideas, and relevance to human life.
Menggagas Reformasi Pendidikan Islam: Telaah Filosofis Paradigmatik Ismail Thoib
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.424

Abstract

Discourse of religious education reform highlights at least two important pillars, philosophical and theoretical framework. Both frameworks are convinced as strong foundation of religious education development under rational-empirical principles of world society development. A lot of violence on the name of religion occur in the world and, to some extent, are found as religious education failure because of its exclusive learning model, which drive students far from their real multidimensional life problems. Responding to such situation religious education need to reform itself properly. In the context of Islamic education reform, we need to develop a kind of paradigmatically philosophical logics of Islamic education. There are two steps to take: forming philosophically fundamental framework of education, and developing rationally and empirically principles of educational practices in accordance with its structural and cultural context. It implies that the logics of Islamic education philosophically deal with both profane and sacred dimension of human life.
Mengurai Radikalisme Agama Di Indonesia Pasca Orde Baru Abdul Mukti Ro’uf
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.425

Abstract

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.
Rejection Of Perda Zakat In East Lombok: Public Criticism On Public Policy Ahmad Fathan Aniq
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.426

Abstract

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.
Self-Criticism To Arab And Muslim Intellectuals Fachrizal Halim
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.427

Abstract

Contemporary Arab Thought: Studies in Post-1967 Arab Intellectual Historyis written as a self-criticism addressed to Arab and Muslim intellectuals, especially those who reside in the West. The Arab intellectuals or Muslims alike, who have received Western education and have decided to live in Western countries in the first half of twentieth century, have actually benefited from their modern secular education. The liberalization of U.S. immigration laws in 1965 for non-European immigrants has even enlarged the number of Arabs and Muslims who have trained in the best institutions in the U.S. By the dawn of the twentieth century, the number of Arab intellectuals who reside in the West is estimated to double, as the result of the emergence of a second generation. However, the large number of educated Arab people does not always fulfill the promise of transformation of the social conditions of the Arab World. Far from being ‘organic intellectuals’, to use Gramsci’s favorite term, who would transform Arab societies from imperialism and Western hegemony, and the impact of dependency on the so called ‘globalization,’ most Arab thinkers in the West as well as the elite in the Arab world have been party to Western capitalist interests which aim to control the Arab World. By no means denigrating the works of Isma‘il Raji al-Faruqi, Edward Said, Ghada Hashem Talhami, Halim Barakat, or the feminist Leila Ahmad, to mention some brilliant Arab intellectuals, most Arab thinkers in the West seem to have forgotten the social conditions of the Arab world that have been in acute crisis since the mid nineteenth century or from the time colonialism stepped into the Arab world. Pseudo modernization—to say that there has never been any modernization as it emerged from the middle class as in Europe, but was initiated mainly by the elites—has kept Arab intellectuals in the West completely in the dark and unable to offer radical solution to the crises of the Arab world. As an Arab intellectual living in the West, the author, Ibrahim M. Abu-Rabi`, invites his fellow Muslims, or more generally Arab intellectuals to answer the very basic question: why have we failed to produce a critical and constructive Islamic thinking or knowledge to wrestle with the multitude of problems facing Muslims in any of the world’s advanced capitalist societies (xiii)?
Telaah Historis Perkembangan Orientalisme Abad XVI-XX Rendra Khaldun
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.419

Abstract

Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development. Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.

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