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.
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<![CDATA[Pergulatan Pemikiran Melawan Arus: Penyempalan Dalam Tubuh Nahdlatul Ulama Dan Muhammadiyah ]]>
<![CDATA[Mutawalli Mutawalli]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.401
<![CDATA[Political reform after the resign of the former president Suharto in 1998, open the channel of freedom of expression for the people of Indonesia. This enables the Muslims, as the majority of the Indonesian people to express their thoughts in any forms – either orally or in action. This condition resulted in the existence of the liberal progressive movement in Nahdlatul Ulama and Muhamadiyah. The intellectual critical attitude of the young generation in the Nahdlatul Ulama form some institutions such as Liberal Islamic Networks, Islamic Emancipators, Religious study and Democratic Institution, Islamic Study and Social Institution, Human Resource Development Institution; in Muhammadiyah, Muhammadiyah Youth Islamic Networks leads the thought reform. This phenomenon is a concept of dialectical process, communication, and expression of social reality—movements and thoughts are responses of the dialectical thought in the society. Liberal progressive thought appears to be contradictive, even.]]>
<![CDATA[Gerakan Islam Sempalan: Mitos Disintegrasi Dan Dialog Intraagama ]]>
<![CDATA[Moch Muwaffiqillah]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.402
<![CDATA[Along with the existence of the splinter groups in any society, the disintegration myth arises inevitably. This is not due to the historic necessity referred to the movement, but because it is believed that social cohesiveness will always be broken by the religious subversion. Therefore, the way to handle any subversion is normally power approach, starting from decree of deviation, stigmatization which causes social unrest in the society, and even religion disgracing. The effect is violence to the splinter groups movement in the name of religion. For this time being, dialogue (although does not touch the essential part of the problem) is always focused on the status of the religions. While the relationship among religions is protected under the constitution and nationalism imagination, the dialogue intra religion is avoided which makes any splinter groups movement result in mass violence either cognitively, verbally, or physically.]]>
<![CDATA[Islam, Ekskomunikasi, Dan Persoalan Penyesatan: Kajian Teo-Sosio-Analisis Atas Vonis Bid‘Ah, Riddah, Dan Kufr ]]>
<![CDATA[Yusuf Hanafi]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.403
<![CDATA[The Muslims’ responses toward and understanding about the texts of Qur’an and hadîts—usually named as living Qur’an/tafsîr and living hadîts/sunnah—are of the objects of Islamic studies. Such responses include the Muslims’ reception and their interpretations toward certain texts and exegete found in the Muslims’ daily life, such as traditionalizing of recitation of certain chapters and verses of Qur’an in some social religious ceremonies and celebration. The social reception of the interpretations take form of either small or large scale of institutionalization. The Muslims’ responses toward and understanding about the texts of Qur’an and hadîts and their receptions do not cause any problems until the emergence of authorities in the Muslims’ communities that accuse them as heresy (bid‘ah), apostasy (riddah), and infidelity (kufr). This becomes the starting point of perverting and excommunication phenomena in Islam. This article is aimed at elaborating that problem and analyzing the phenomena through Theo-social-analysis.]]>
<![CDATA[Aliran Sesat, Toleransi Agama, Dan Pribumisasi Islam Humanis ]]>
<![CDATA[Choirul Mahfud]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.404
<![CDATA[Religious “splinter groups” can be found in any established religions, such as Islam, and become an interesting discourse to deal with today. The emergence of such groups can be viewed either as critics to the religious mainstream interpretation and/or practices or responses to the contemporary complex problems of modernity in terms of its relation to religious believe. The recent case of Ahmadiah and Al-Qiyadah Al-Islamiyah in Indonesia are among very controversial phenomena of “splinter groups” that resulted in debates and tensions among muslims communities. This article is aimed at observing the phenomena and answering some crucial questions, such as why they emerge, how do mainstreams of Indonesian muslims response to them, and what are their impacts on the future of intra and inter religious tolerance in Indonesia.]]>
<![CDATA[قصيدة "أمن أم أوفى" لزهير بن أبي سلمى (دراسة نقدية في عناصرها الأدبية) ]]>
<![CDATA[Lalu Turjiman Ahmad]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.405
<![CDATA[Literary, through its many forms, is found as a mirror of life, since it contains values and wisdoms of time and place where it is produced. Qashîdah (Arabic poetry) of Zuhayr ibn Abî Sulmâ as a kind of literary works can be considered as representation of so many other works uncovering pre-Islamic Arabic wisdom. Through literary critique, this article highlights intrinsic elements of qashîdah “A-Min Ummi Aufâ” of Zuhayr ibn Abî Sulmâ. Under the theme of hikmah (wisdom) contained in this qashîdah, ideas are dominant elements. The ideas expressed by Zuhayr deserved admiration of biggest critic of Prophet Contemporaries period, Umar ibn Khattab. Moral messages implied and expressed through its beautiful Ianguage style and high level of imagination; become one of other reasons why this qashîdah still get attention hitherto.]]>
<![CDATA[Analisis Struktural Dalam Kajian Al-Qur’an (Surat Yûsuf) ]]>
<![CDATA[Sembodo Ardi Widodo]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.406
<![CDATA[Structuralism has its methodological root in the structural linguistics of Ferdinand de Saussure, whose synchronic study of language systems stands in contrast to the diachronic and comparative studies of nineteenth-century philology. One of his contributions is his opinion that language acquires meaning along two axes of relationships: syntagmatic and paradigmatic. As a fundamental thought, the concept has deep influences that were firstly felt by the Russian formalist, then by other structuralists such as Roland Barthes as shown in his structural analysis and Levi-Strauss in his paradigmatic analysis. Levi-Strauss applied his paradigmatic analysis in his two short articles, “The Structural Study of Myth” and “The Story of Asdiwal”. In the first article Strauss presented the complete model of deep-structural analysis to make a brief examination of the Oedipus myth. Based on structural analysis of Levi-Strauss and Roland Barthes, this article tries to analyze the chapter 12 (Yûsuf) of Holy Quran.]]>
<![CDATA[Bantahan Ibnu Rusyd Terhadap Kritik Al-Ghazâlî Tentang Keqadiman Alam ]]>
<![CDATA[Nurul Hidayat]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.407
<![CDATA[Among “excess” of Muslims philosophers and teologians of middle ages were their ability to formulate divine teaching in speculative idea. That is true in the case of debate between al-Ghazali, deputizing theologians, with Ibnu Rusyd, deputizing philosophers. The debate was focused at problems how to comprehend creation of nature, whether it is creatio ex nihilo or creatio nihilo. The “victory” of al-Ghazali against philosophers took vital and important influence to growth of philosophy in Islam world. Being accused as infidel by al-Ghazali Muslims philosophers and philosophy was marginalized from Islamic treasures. Its impact admit of to be felt hitherto, that is in the form of ban, at least, suspicion to philosophy as science to mislead. To position both Islamic treasures—theology and philosophy—proportionally it is necessary to trace the debate between two disciplines since in fact the opinion of philosophers does not oppose against al-Qur'an, but against al-Ghazali’s opinion.]]>
<![CDATA[Konsep Belajar Mengajar Dalam Al-Qur’An: Telaah Implikasi Edukatif Qs. Al-‘Alaq (96): 1-5 ]]>
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.408
<![CDATA[The concept of teaching and learning in the al-Qur’an is basically able to, necessary, and must be exploited and developed continuously. This is to take into reality the superiority of the concepts from al-Qur’an and provide appropriate solution to the development of knowledge and science, education and teaching, and learning. In this perspective, as stated in Qs. al-‘Alaq (96):1-5, about the decree to learn nobly basically can be viewed as the model of learning which is in line with the model of learning recommended by latest findings of the researches in the field of sciences such as neuropsychology, neurobiology, and neuroscience where the subjects of learners are admitted and respected. Therefore, the command to read followed by the name of the Lord, the Almighty, and the direction or object of learning, contain problematical concepts started from intention and learning nobly and problem solving model which is also valued graciously.]]>
<![CDATA[Ahmadiyah: Sebuah Titik Yang Diabaikan ]]>
<![CDATA[Adi Fadli]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.409
<![CDATA[Abdul Mukti Ali mengatakan bahwa Ahmadiyah sebagai salah satu gerakan keagamaan belum memberikan sumbangan yang berarti terhadap pemikiran Islam modern di Indonesia. Deliar Noer, pakar sejarah Islam modern Indonesia, menyatakan bahwa Ahmadiyah merupakan kelompok kecil yang tidak berarti bagi pemikiran modern di Indonesia. Pernyataan kedua tokoh besar tersebut memberi kesan bahwa Ahmadiyah bukan merupakan titik yang memberi arti menjadi garis sehingga dapat bermakna bagi semesta. Ia seakan ditiadakan, bahkan dengan sengaja dinafikan setelah pada periode awal di Indonesia dengan tokoh-tokoh intelektualnya yang militan telah dapat memberikan pengaruh terhadap intelektual muda Islam.Jika sedemikian tidak pentingnya eksistensi Ahmadiyah, maka ada apa dengannya sehingga belakangan ini kelompok keagamaan itu mendapat sorotan banyak pihak?]]>
<![CDATA[Fenomena Kelompok Sempalan Islam di Indonesia ]]>
<![CDATA[Ahmad Choirul Rofiq]]>
<![CDATA[ Ulumuna Vol 11 No 2 (2007): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v11i2.400
<![CDATA[Understanding about religious splinter groups in Indonesian context is mainly identified through their theological difference from that of muslims majority. Their theological beliefs and practices are considered deviant from the majority’s “true” theology and practices. It at least can be concluded from the fatwa of MUI which then become formal reference to most muslims people in Indonesia. Though the fatwa face many critiques from some muslims groups, especially liberal muslims activists, but it remain assumed as truth by the majority of Indonesian muslims. There are many factors supporting the emergence of splinter groups in Indonesia. Beside the existence of some “advocates” such as liberal muslims activists and mass media, lack of law enforcement and the failure of religious leaders to educate their people to be more anticipative to the emergence of splinter groups. It is necessary to initiate open dialogues with followers of splinter groups, especially their leaders.]]>
