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[Islam and the Struggle for Multiculturalism in Singkawang, West Kalimantan: Local Ulama, Theological-Economic Competition and Ethnoreligious Relations ]]>
<![CDATA[Dwi Surya Atmaja]]>;
<![CDATA[Fachrurazi Fachrurazi]]>;
<![CDATA[Lalu Agus Satriawan]]>;
<![CDATA[Eko Asmanto]]>;
<![CDATA[Budi Sukardi]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.516
<![CDATA[This study explores the dynamics of multiculturalism in Singkawang, the most tolerant city in Indonesia. It surprises every scholar studying conflicts as the city can adequately manage conflicts. It was evidenced by the cessation of the deadly conflict, the Sambas 1999 in the city, and by the establishment of ethnocultural groups inherited since the Dutch colonialism that generated pseudo-multiculturalism, in which all ethnic and religious communities have been tolerant but exclusive and fragile to conflict. Fortunately, as the champ of economic but socio-political competition, the Chinese have an ancestral tradition of sharing their wealth considerably. This is with no regard to either the profane or sacred places or their Muslim counterparts' social or ritual activities. Supposedly, instead of refusing "infidelity" contributions, local ulama appreciate and, in return, struggle to promote the substitution of pejorative calls of Chinese with Tionghoa. In conclusion, theoretically, economic welfare is the mayonnaise poured over Singkawang's "Salad Bowls," maintaining its conducive but pseudo-multiculturalism.]]>
<![CDATA[Development of Islamic Sharia-Based Curriculum in Islamic Universities in Aceh: A Study on the Implementation of Aceh Qanun Number 9 of 2015 ]]>
<![CDATA[Sulaiman Sulaiman]]>;
<![CDATA[Siti Yusnaini]]>;
<![CDATA[Anton Widyanto]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.521
<![CDATA[This study aims to examine the implementation of an Islamic Sharia-Based Curriculum (KBSI) at Islamic Colleges (PTKI) in Aceh. This qualitative study used the purposive sampling method to select the participants, including five college leaders and 50 lecturers from UIN Ar-Raniry, IAIN Lhokseumawe, University of Muhammadiyah Aceh, STIS Al-Hilal Sigli, and STAI Teungku Chik Pante Kulu. The data were collected through interviews, observation, and documentation. The research shows that the strategy for developing an Islamic Sharia-based Curriculum (KBSI) at PTKI in Aceh is conducted by an integrated model, separated subject curriculum and correlated curriculum. The policy for developing an Islamic sharia-based curriculum at PTKI in Aceh refers to philosophical, sociological, historical, and juridical foundations in the form of Aceh qanuns. It further finds that the development of an Islamic sharia-based curriculum at PTKI in Aceh is an effort to guide the young Acehnese generations who are sharia-compliant and tolerant using special autonomy opportunities. Meanwhile, the difficulties in developing this curriculum are due to Aceh's internal and external PTKI factors. The obstacles are due to internal factors where PTKI leaders do not respond to the opportunities for KBSI reconstruction. On the other hand, obstacles also deal with external factors where collaboration between PTKI and the Aceh government in the context of KBSI reconstruction is less optimal.]]>
<![CDATA[Intertwining Beauty and Piety: Cosmetics, Beauty Treatments, and Ḥalāl Lifestyle in Urban Indonesia ]]>
<![CDATA[Yanwar Pribadi]]>;
<![CDATA[Muhammad Adlin Sila]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.588
<![CDATA[This article discusses the intertwinement of beauty and piety among middle-class Muslim women in urban Indonesia through the use of cosmetics and beauty treatments within the broader trends of ḥalāl lifestyle. It uses an anthropological approach with case studies in Jakarta, the capital city of Indonesia, and Serang, the capital city of Banten Province. Jakarta and Serang were chosen because Jakarta is a picture-perfect example of an older area characterized by the abundance of middle-class Muslims and the vehemence of ḥalāl lifestyle, while Serang represents a newer area in this regard. Moreover, this article explores the understanding and practices of religious rituals, as well as the responses of urban middle-class Muslim women towards commodified goods and services, consumerism behavior, and communal piety. We argue that the use of cosmetics and beauty treatments has become one of the most glaring public expressions that has concurrently influenced the way urban middle-class Muslim women perceive themselves, beauty, and piety. In addition, we contend that the understanding and practices of beauty and piety are becoming increasingly complex in urban areas. Finally, we maintain that ḥalāl lifestyle has played an important role in strengthening Islamic identity in contemporary Indonesia.]]>
<![CDATA[Preserving Child's Faith in Malaysian Law: A Maqasidic Approach ]]>
<![CDATA[Zanariah Binti Noor]]>;
<![CDATA[Nazirah Lee]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.606
<![CDATA[Preserving faith is the most significant goal for Muslims. However, fulfilling these objectives in the best possible way according to the principle of maqāṣid al-sharī’ah(the objective of Islamic law) within the framework of the dual system of Malaysian law is challenging. Preserving faith within maqāṣid al-sharī’ah discussion provides enormous opportunities for Muslims to nurture and protect their Islamic faith while regulating the laws that prohibit any harmful elements that could jeopardize it. The Federal Constitution of Malaysia guarantees everyone's freedom of religion. However, freedom of religion provided under Malaysian law has restrictions due to the uniqueness of Malaysian history. This article critically discusses the maqasidic-approach adopted to preserve Muslim child's faith. This article examines the government's effort to maintain Muslim child's faith concerning the laws and policies of education and Malaysian law on issues linked to the conversion of Muslims to other faiths and vice versa. The court decision on child's religion cases indicates a distinct feature of Muslim and non-Muslims' right to freedom of religion under Malaysian law. There are prospects for utilizing the maqāṣid al-sharī’ah framework effectively to promote the preservation of a child's faith in the context of Malaysian law.]]>
<![CDATA[Echoing Syari'ah in City Spaces: The Framing Process and Political Mobilization of the Islamic Movement in North Sumatra ]]>
<![CDATA[Faisal Riza]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.610
<![CDATA[This article discusses the Islamic political movement in fighting for sharia as an ethic of life in urban areas in Indonesia. In a more detailed manner, this article explores the idea of sharia as the main ingredient in the framing process and explores the movement's strategy to resonate with this frame, which then opens up opportunities for the formation of a wave of support for serial movement actions in Medan, North Sumatra. With the framing model in social movement studies, the data was collected from observations and interviews with several movement actors, and several supporting documents. This study found that the idea of this movements such as “Negara Kesatuan Republik Indonesia Bersyari’ah” (Indonesia Nation State based on Sharia) which is close to the social psychology of the masses met with the right events to generate great support for the movement. The ability of the elites to concoct the movement ideas, and the management of social media to spread such framing, made a mass wave of supporters strengthen. The struggle for sharia in the public space played by the movement here basically does not have a clear political agenda unless, temporarily, it is used only in electoral momentum, resonating as an expressive channel of the defeat against other groups in controlling the city's political economy space. Here, I argue that the study of ideology in social movements requires an expansion of dimensions that can explain more fully why a movement immediately grows or shrinks briefly or lasts a long time.]]>
<![CDATA[Building Peace Through Qur’anic Interpretation in Muslim Communities in the Post-Conflict West Kalimantan ]]>
<![CDATA[Syarif Syarif]]>;
<![CDATA[Saifuddin Herlambang]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.629
<![CDATA[This study explores building peace in post-conflict areas in the West Kalimantan area, Indonesia, especially among Muslim communities that had experienced ethnic conflict in 1999. This qualitative research with a phenomenological approach observes and conducts in-depth interviews with the Muslim community, both ethnic Malay Sambas and ethnic Madurese. In addition, the author also conducted interviews with several religious leaders in West Kalimantan. This study found that there are still few religious leaders who carry out conflict resolution through contextual interpretation of the Qur’an in accordance with social conditions in West Kalimantan. In principle, West Kalimantan has an opportunity to become an area of tolerance, especially in the post-ethnic conflict area of Sambas. With the characteristics of a moderate Muslim society, social interaction between ethnicities, and genealogically the Ulama in West Kalimantan conveying moderate Islamic messages, the West Kalimantan area has the potential to become a peaceful area following the conflict. However, all elements of government, education, and religious leaders must synergize with each other in building peace in West Kalimantan. The role of religious leaders in ethnic conflicts is indispensable, especially since religious leaders have charismatic authority that is easy for their followers to follow. Therefore, religious leaders must deliver messages of peace through their charismatic authority.]]>
<![CDATA[Online Fatwas in Pakistan using Social Networking Platforms ]]>
<![CDATA[Samiullah Adel]]>;
<![CDATA[Muhammad Numan]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.689
<![CDATA[In the era of digital communications, religious dialogues have experienced significant transformations, notably with the rise of online fatwas via social media platforms. The spread of these digital religious verdicts has broadened the dissemination of information and public engagement while challenging traditional boundaries of freedom of speech. This research, grounded in the context of Pakistan, explores the implications and effectiveness of online fatwas. Through a qualitative approach, this study examines various social media platforms widely used in Pakistan to deliver online fatwas. The findings of this study suggest that these platforms have democratized religious discourse, shifting it from physical, sacred spaces such as mosques to the digital sphere. Furthermore, these platforms significantly influence individual beliefs, societal norms, and behaviors, thereby contributing to shifts in socio-political structures. Given the powerful influence of these platforms, the need for vigilant scrutiny and regulation is underscored. This study, therefore, offers critical insights into the digital transformation of religious practices and its vast implications for societal structures and individual behaviors. The conclusions drawn from this research could guide the management and dissemination of online fatwas, ensuring a balanced and beneficial societal impact.]]>
<![CDATA[The Concept of Fiqh al-Bī’ah in the Qur’an: A Study of the Quranic Verses on Environment in the Ulamas’ Views of Lombok ]]>
<![CDATA[Subhan Abdullah Acim]]>;
<![CDATA[Suharti Suharti]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.694
<![CDATA[This article examines the Qur'anic verses about the environment and the Islamic legal understanding of it (fiqh al-bī’ah) in the view of the ulama of Lombok. This study was based on library resources, compiling the works of Quranic exegesis (tafsīr) and relevant literature, and fieldwork data from the interviews with ulama in Lombok. This study found that the verses of the Qur’an associated with fiqh al-bī’ah can be classified based on the following themes: 1) environmental elements; 2) the diverse ecosystems; 3) the description of ideal and non-ideal environments; 4) the creation of the universe; 5) the purposes of nature’s creation; 6) the causes of natural damage; and 7) the role of humans as caliphs. Second, the interpretation of ulama of Lombok regarding verses related to fiqh al-bī’ah can be classified into seven themes: 1) the procedure for interacting with the environment; 2) the impact of environmental damage; 3) environmental stability as a blessing and grace from Allah; 4) fourth, human immorality as the source of environmental damage; 5) environmental equilibrium and prohibition of environmental damage; 6) the responsibility of leaders in environmental protection; and 7) the urgency of fiqh al-bī’ah.]]>
<![CDATA[Fragmentation of Dakwah Media: Exploring Exclusive Islam in Indonesia Post-Reform Popular Islamic Novels ]]>
<![CDATA[Muhamad Taufik Kustiawan]]>;
<![CDATA[Mhd. Rasidin]]>;
<![CDATA[Doli Witro]]>;
<![CDATA[Darti Busni]]>;
<![CDATA[Mufti Labib Jalaluddin]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.530
<![CDATA[This article aims to highlight Islamic exclusivism in the form of popular Islamic novelS for children’s reading books in Indonesia after the reform of 1998. Building on the media theory of Gill Branston and Roy Stafford, this study explains Islamic pop novels as Islamic educational materials from a semiotic approach, structuralism, and critical discourse analysis. In particular, this study uses qualitative research methods by descriptively analyzing the reading of Islamic pop novels spreading in the Qur’anic Education Centre in Central Java. The results showed that since the Reformation, the movement used books, newsletters, magazines, and children’s readings of Islamic pop novels to shape the religious thoughts of urban Muslim children and youth in Indonesia. There is hardly a story related to diversity, the value of tolerance, and mutual respect between religious people in those materials. The awareness of religious comprehension in children's reading seems exclusive. It must be realized by various parties that the media utilizing Islamic literature is very influential on the growth and development of children's religious thinking in the educational space in the metropolis.]]>
<![CDATA[How Salafism Forms Millennials’ Religious Understanding: A Case Study from an Indonesian University ]]>
<![CDATA[Andi Aderus]]>;
<![CDATA[Ilham Iskandar]]>;
<![CDATA[Muhammad Irfan Hasanuddin]]>;
<![CDATA[Firman Firman]]>;
<![CDATA[Arif Sukino]]>
<![CDATA[ Ulumuna Vol 27 No 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v27i1.615
<![CDATA[This research explores the development and influence of the Islamic revivalism movement at Hasanuddin University, South Sulawesi. Employing an in-depth case study, this study focuses on three student groups: Kesatuan Aksi Mahasiswa Muslim Indonesia (KAMMI), Gema Pembebasan (GEMAPEM), and the Salafi group within the Campus Da'wah Institute. The research found that these groups act as learning communities and active agents in shaping students' religious understanding and practices. The research also shows that these groups' persuasive and systematic methods are important in spreading their teachings and influence. While this research opens up a new understanding of this phenomenon, several limitations were identified, including the scope of the study being limited to one university and the lack of research on other factors that may be influential. This research contributes to a deeper understanding of the dynamics of the Islamic student movement and its influence on university students in Indonesia.]]>
