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[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[Konflik Politik Internal Kerajaan: Prolog Islamisasi Massif dan Struktural di Bima ]]>
<![CDATA[Nurhilaliati Nurhilaliati]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.442
<![CDATA[Bima used to be well known as a producer of high quality spices, and attracted many traders from Sumatera, Sulawesi, and Java which then led Bimanese traders and people in general into a direct communication and interrelationship among traders from other places outside Bima. It in turn resulted in broader contact among different cultures, traditions, and religions. This was the starting point that Bimanese people began to be influenced by the new religion, Islam, which then attracted them to be its followers, Muslims. The process of coming and spreading of Islam in Bima ran through phases from an early contact with Muslim traders from outside Bima to a structural and massive islamization by the power of Bima Sultanate. Many factors played their respective roles in supporting or obscuring the process. But, above all other factors, political conflict among the ruling royals in Bima Kingdom was the most significant one. It was the conflict between Tureli Nggampo (Prime Minister) Salisi and Jena Teke (crown prince), which then resulted in assassination on the later. Salisi declared himself the King of Bima. Next Jena Teke (younger brother of the killed first Jena Teke) with the help of Gowa Sultanate took over Salisi’s crown. This political conflict can be considered a blessing in disguise in terms of it was the turning point and gateway of structural and massive islamization in Bima.]]>
<![CDATA[Dialektika Islam Dengan Varian Kultur Lokal Dalam Pola Keberagamaan Masyarakat Sasak ]]>
<![CDATA[Kamarudin Zaelani]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.444
<![CDATA[Lombok Island known as the one-thousand-mosque island not only provides a great number of legends about its existential background but also historical facts and artifacts that legitimate the identity of this virgin island. They inspired and motivated every educated Sasakness—appellation to indigenous of Lombok people—to make intensive research on the subjects. Such the activity has a great benefit in term of identifying and perpetuating good cultural heritages of the people in the past, and then implementing them in the current context. This is the meaning addressed by the Islamic jurisprudence principle “al-muhâfadzah ‘alâ al-qadîm al-shâlih wa al-akhdz bi al-jadîd al-ashlah”. This article is aimed at revealing historical root of religious identity of Sasak community. Historical sketch of its religious identity leads to Wetu Telu religion that was the collaboration of tradition, cultural, and religious values of the comers and those of the indigenous people in the past. Another point of view said that Wetu Telu religion is an uncompleted process of islamization toward Waktu Lima religion that is considered by presently most Muslims in Lombok the true and pure Islam.]]>
<![CDATA[Kearifan Lokal Dalam Ajaran Islam Wetu Telu di Lombok ]]>
<![CDATA[Zaki Yamani Athhar]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.443
<![CDATA[Islam was not present in an empty-peopled place. It was revealed by God onto a community that had had its own way of life, belief system, and religious practices which are artificially or fundamentally different from it. In that context, Islam—since the very beginning of its history and will continuously last to the end of time—has faced some different even contradictive values of local traditions and cultures. It leads to a kind of dialectical processes, and in turn produces what is called local Islam such as Islam Wetu Telu in Bayan, West Lombok. In addition to revealing historical root of Islam Wetu Telu through historical approach, this article also describes its structure of belief, and ritual practices that are currently applied. Religious practices of Islam Wetu Telu consist of four main rituals as follows upacara negara, rituals related to agricultural activities, upacara desa, and rituals related to its religious almanac cycle. The community of Islam Wetu Telu has its own social structure that may be different from other communities in Lombok.]]>
<![CDATA[Tradisi Maulid Nabi Dalam Masyarakat Sasak ]]>
<![CDATA[Zaenuddin Mansyur]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.445
<![CDATA[Every community has one or more celebration day that it traditionally celebrates in certain way. One of Muslims’ most impressive celebration day is the birthday of Muhammad (mawlid), the last massenger of God. To Muslims Muhammad is considered the gloriest and the leader of all massenger sent by Allah to human being. He preached Islam and got success in his mission in a relatively short period, 23 years. His 23-year mission period was considered the turning point in the history of Muslims (Arabs) civilization from the age of pagan ignorance (jâhiliyah) toward a new, enlightened, and civilized era. His very hard strugle and great succesful-end mission took special place in the heart of Muslims all over the world and inspired them to do their best in commemorating his piety and heroic life. All he had done dan gained in preaching Islam rose great proudness and admiration to the Muslim communities all over the world, so that they are always very eager to commemorate his birthday in various ways of celebration in accordance with their own culture and traditions. The Sasak community in Lombok island traditionally named celebration of Muhammad birthday mulud—derivated from Arabic word mawlid—and held constantly every year. The historical, philosophical, and sociological aspects of Sasak tradition simutanously colored mulud celebration. It has lasted for a long time, and the community has endured it through the process of tradition and regeneration but some changes have been in one or more aspects of the commemoration rituals.]]>
<![CDATA[Islam Lokal: Ruang Perjumpaan Universalitas dan Lokalitas ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.446
<![CDATA[The contact between universality of Islam and locality of Muslim conditions produces what is called local Islam that is very colorful in accordance with its local contexts. So, to view local Islam apart from normattive Islam is a misleading way, because all communities of local Islam interprate and base their believe and practices in certain and respectively unique way on normative Islam, the Qur’an and the Sunnah. That is why any local Islam belief system and practices such as Islam Jawa, Islam Sasak, Islam Bima etc can not be superficially considered non-Islam This article is focused on Islam Jawa, on the problem of connecting the idea of universality and locality of Islam belief system and practices. There are some issues to be pondered out here as follows: (1) is the Islam Jawa a kind of so issolative Islamic belief system that it has no connection with ather great tradition of Islam in other places ?; (2) wether a unilateral justification on local Islam, Islam Jawa, as an incorrect Islam refer to its real and objective existence or just a matter of mode of interpretation to the sacred texts; and (3) does any popular religious practices of Javaness Muslims merely based on pre-Islamic religions or it has its own normative basis in the Islamic doctrines. Revealing answer to the three issues is extremely important in case that the voice of Islam can not merely be laid on the perspectives of Islamic scholars but those of ordinary Muslims as well. Dealing with the issues lead the author to a conclussion that the Islam Jawa—or any ather sincretics Islam—must be considered a kind of Islamic discourse, substantialism. Such a discourse puts sacred texts as a gateway to a universal goodness from/through which any form of local tradition finds its significance and justification.]]>
<![CDATA[Membendung Arus Progresif: Dinamika Intelektualisme Komunitas NU ]]>
<![CDATA[Rumadi Rumadi]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.447
<![CDATA[In the last decade, intellectualism dynamics among the nahdliyyîn (the followers of NU) has shown an incredible passion in terms of spreading some progressive Islamic ideas that are prominently motored by the youth NU. Such intellectualism passion, unfortunately, is not positively welcome by most nahdliyyîn that are engaging conservative thought of Islam. That is why many negative responds raise against the movement. The responds in turn strengthen some stigmatization from external-NU groups that are very eager to resist any elements of what is called progressive or liberal Islam. Oppositions against the movement from internal-NU are currently going stronger. The 31st NU Congress in Boyolali has likely become a peak expression and even peak anger of any exponents of conservative NU opposing the progressive exponents. It not only took form into stereotypically rejecting to what called “liberal Islam” ideas but also to anyone engaging liberal-progressive thought. The atmosphere of intellectualism dynamics within NU after its 31st Congress becomes uncomfortable for seedling progressive Islamic ideas. Although it will not exactly put the progressive intellectual movements out but it will simultaneously present harder challenges to them. Above all, the intellectualism dynamics within NU can be considered the struggle between the conservative and progressive groups.]]>
<![CDATA[Al-Qur’an dan Pluralisme Agama: Perspektif Mahmoud Musthafa Ayoub ]]>
<![CDATA[Adi Fadli]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.448
<![CDATA[Islam is revealed by God in order to put human life in the right order in which they can reach and make justice, peace, welfare, and salvation of life. To make all those ideal objectives come true Muslims need some method of interpretation to the Qur’an, as ultimate Islamic normative base, to have it be in mutual accord with its real social-cultural context. It must be done in respective to its current epistemological development so that every methods developed in this subject is scientifically and methodologically acceptable. One of modern Muslim thinkers in this area is Mahmoud Musthafa Ayoub who tries to find out new interpretation method to the sacred texts of Qur’an in relation to religious pluralism. His way of interpretation asserted the Islamic tendency toward dialogue efforts in solving any problems related to religious pluralism. His way differs from most Muslims’ way that tends to make the ideal massage of Islam untouchable. He concludes that Islam wants Muslims to continuously make interreligious dialogue, especially with its two older brothers in Abrahamic religions—Jews and Christian.]]>
<![CDATA[Aspek Keagamaan Dan Sosial Budaya Dalam Pengembangan Bank Syariah di Lombok ]]>
<![CDATA[Muslihun Muslim]]>
<![CDATA[ Ulumuna Vol 9 No 1 (2005): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v9i1.449
<![CDATA[The current presence of shariah banking in Indonesia seems more glittering than any other islamic economic institutions, such as Reksadana Syari‘ah, BMT, Syirkah Ta’awuniyah, Ahad Net Syari‘ah, and Asuransi Takafful. Regardless its complex background, it is primely caused by the significance of bank function in general, and specially by its products that are considered more suitable to the principles of the Qur’an and the Sunnah. They are considered more Islamic and promising justice. Shariah banking can be socialized through religious activities such as general sermon, but Muslims responds to its existance are so far still poor. It is indicated by fact that the development of many shariah banking was not followed by increasing omzets and deposits of their costumers’. Such a gap as in other places also happened in Lombok, an island with Muslim more than 90% of its population and welknown as “the one-tausand-mosque island”. What is “mistery” lying beyond the phenomena? Do the aspects of Muslim religiosity and culture in the island take role creating the gap? This article revealed answer to the questions that the formalistic mode of Muslim religious thought in the island caused the gap. Such mode of thought placed formal rituals as an ultimate criteria to see someone’s religiosity, piety, and even faith. It should be transformed to substantilistic mode of thought.]]>
