https://ejournal.uin-malang.ac.id/index.php/ululalbab/issue/feedULUL ALBAB Jurnal Studi Islam2024-01-17T10:33:35+07:00Umaiyatus Syarifahjurnalululalbab@gmail.comOpen Journal Systems<p>P-ISSN : <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&1180426416&1&&" target="_blank">1858-4349</a><br />E-ISSN : <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&1423548790&1&&" target="_blank">2442-5249</a></p><p><strong>Ulul Albab: Jurnal Studi Islam</strong> is a peer-reviewed national journal published biannually by Universitas Islam Negeri Maulana Malik Ibrahim Malang since 2000. Ulul Albab: Jurnal Studi Islam has been accredited (<a href="https://sinta.kemdikbud.go.id/journals/profile/985" target="_blank"><strong>Sinta 2</strong></a>) by The Ministry of Research, Technology, and Higher Education of the Republic of Indonesia. The languages used in this journal since 2019 are English and Arabic. This journal is in collaboration with <a href="/index.php/ululalbab/pages/view/Collaboration%20With" target="_blank">Asilha (Asosiasi Ilmu Hadis Indonesia)</a>.</p><p>The journal publishes articles on Islamic Studies covering both literary and fieldwork studies twice a year (January-June; and July-December). The journal puts emphasis on aspects related to Islamic studies, with special reference to Islamic philosophy and Mysticism, Islamic Politics and Society, Tafsir and Hadith, Islamic Education and History, and Islamic law and Economics.</p><p>Ulul Albab: Jurnal Studi Islam is an open access journal which means that all content is freely available without charge to any user or institution. Users are allowed to read, download, copy, distribute, print, search, or link to the full texts of the original articles, or use them for any other lawful purpose, without asking prior permission from the publisher or the author. This is in accordance with the BOAI definition of open access.</p><p><strong>Ulul Albab: Jurnal Studi Islam</strong> has been indexed by<a title="Crossref" href="http://www.crossref.org/" target="_blank"><strong><span> Crossref </span></strong></a>since 2015. Therefore, all articles have unique <strong>DOI number.</strong></p><p><strong>Editorial Office</strong>:<br />Kantor Informasi dan Publikasi (INFOPUB)<br />Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia<br />Jalan Gajayana No. 50, Malang 65144<br />Email : jurnalululalbab@gmail.com/ululalbab@uin-malang.ac.id</p>https://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/21299FREUD’S VIEW ON THE ORIGIN OF RELIGION AND ITS CRITICISM ACCORDING TO ‘AQL AND NAQL2024-01-17T10:33:35+07:00Abdullah Hosseini Eskandianhosseinieskandianabdullah@gmail.comAli Babaeihekmat46@yahoo.comThe origin of religion is one of the important issues in the philosophy of religion and new theology (kâlâm), which has always been the source of suspicion among some materialists and atheists. The answer to this question determines the identity of religion and reveals its divine or human aspect. From the perspective of God-believing thinkers, religion has a divine origin and has been legislated by God and Prophets for the guidance of people. On the other hand, materialists and atheist philosophers consider religion an estimate of human will, lust, and ignorance, and instead of a heavenly origin, they believe that religion has an earthly origin, and religion cannot be attributed to an origin beyond this material world and material man. Meanwhile, Sigmund Freud (1856-1939) sees the origin of religion in human complexes and instincts, and beyond this, he does not consider any other origin for religion. In this article, with a descriptive-argumentative method and an analytical approach, an attempt is made to investigate and criticize Freud's point of view on the origin of religion. Freud's point of view in terms of reason (‘aql) and inspired transmission (Quranic and hadith principles of Islam, naql) faces some challenges and impasses, such as the inexplicability of the mechanism that instinct of the origin of religion, the mythology of father-son relationship and its uniqueness in Christianity, the irrationality of believing in totemism, ethnic and limited view, as well as Freud's view on the origin of religion. This view conflicts with many Quranic verses and human nature.2023-12-19T15:07:25+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23691ILLUMINATING Al-ḤAQQ: Unveiling Truth and Reality in Ibn Barrajân's Sufi Paradigm and Systems Thinking2024-01-17T10:33:35+07:00Ah. Haris Fahrudiah.harisfahrudi@gmail.comAbdul Kadir Riyadiriyadi.abdulkadir@gmail.comAchmad Yafik Mursyidachmad.mursyid@siswa.um.edu.mySabilil Muttaqinsabil.arjumand@gmail.comThe discussion on al-ḥaqq constitutes a fundamental philosophical dialogue within Sufi tradition. However, theoretical elaboration on this concept remains relatively scarce among Sufi scholars. Ibn Barrajân, a prominent figure in Andalusian Sufism, notably contributes to the development of al-ḥaqq concept in his extensive body of work. This article delves into Ibn Barrajân's intricate understanding of al-ḥaqq through his tawḥîd paradigm. Employing a systems approach, it dissects the nuanced features within Ibn Barrajân's contemplation of al-ḥaqq, which reveals that his paradigm is deeply rooted in a metaphysical interpretation of sufi tawḥîd. This paradigm, encapsulating the unity of reality (ontology), knowledge (epistemology), and purpose (axiology), profoundly shapes Ibn Barrajân's systems thinking and provides a holistic, multidimensional, and goal-oriented perspective on reality. Conceptualized as the encompassing reality of divinity, al-ḥaqq emerges as a multidimensional entity serving as the ultimate goal of all scientific inquiry. Epistemologically, the recognition of al- ḥaqq unfolds through an exploration of God's Names manifestations in cosmic symbols. Methodically, the knowledge of al- ḥaqq is attained through the practices of tafakkur, tadhakkur, tadabbur, and i'tibâr. Axiologically, acquiring this knowledge aims to bring it to life by fulfilling its rights in accordance with the blessed sunnah, also known as hikmah.2023-12-19T15:07:25+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23131SINTREN’S SACRED CADENCE: Journeying into the Mystical Dimensions of Spiritual Rhythms2024-01-17T10:33:35+07:00Busro Busrobusro@uinsgd.ac.idThis article explores the mystical dimension within the art of Sintren. This research utilizes a qualitative approach, referring to Annemarie Schimmel's work on Islamic mysticism, and includes in-depth analysis of Sintren performances, as well as field research involving practitioners, artists, and audiences to explore their spiritual experiences and perceptions of Sintren. This research has found that Sintren art serves as a real expression of mysticism in Javanese culture, transcending mere ritual and worship to encompass profound spiritual experiences and a quest for the presence of the Transcendent. Through singing, dance movements, and symbolic language, Sintren art invites its audience to connect with the Divine and encounter profound mystical moments. The findings contribute to a deeper understanding of the correlation between art and spirituality in traditional cultures, emphasizing the significance of valuing and studying intricate cultural legacies.2023-12-19T15:07:25+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23630TRANSNATIONAL ṬARÎQA: The Expansion of Naqshbandī Haqqânî and the Fulfilment of Urban Spirituality2024-01-17T10:33:35+07:00Dini Asmaranidini.asmarani@gmail.comSarah Monicasarah.monica08@gmail.comThe following article examines the Naqshbandî Ḥaqqânî order as a spiritual oasis amidst urban life. This order has massively developed around the world, including in Indonesia through The Rumi Centre located in urban area. This ṭarîqa immerses followers in the philosophy of detachment from material possessions, which appeals to urban dwellers who live busy lives. The Naqshbandî Ḥaqqânî order's expansion is further supported by its simplified membership requirements and da’wah digitalization. This research using qualitative methods including participant observation, interviews, and literature studies to discover how The Rumi Center fulfills the spiritual needs of urban followers. The results show that this ṭarîqa successfully balances the lives of its followers through the daily practice of dzikr. Although the followers find solace and spiritual growth by detachment from material possessions, this philosophy may not resonate with every urban dweller. Their strong sufi tradition in their teachings do not resonate with all urban dwellers. The research's focus on urban areas imposes research’s limitations on those who are genuinely seeking alternative religious outside of mainstream religion. The emphasis on inner spirituality, dzikr practice, and end-of-day arrival teaching distinguish this ṭarîqa from mainstream urban religious practices.2023-12-19T15:07:25+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/22888THE WESTERN PRAGMATISM PHILOSOPHY BASED ON KALÂM JADÎD’S PERSPECTIVE2024-01-17T10:33:35+07:00Muhammad Kholid Muslihkholidmuslih@unida.gontor.ac.idAmal Fathullah Zarkasyiamal.fathullah@unida.gontor.ac.idMuhammad Sofian Hidayatmuhammadsofian1997@unida.gontor.ac.idThis article examines the philosophy of Western pragmatism since pragmatism is considered to be a real threat to human civilisation. It happens because pragmatism, as a philosophy, makes empirical facts and usefulness as the basis of everything. Thus, it fosters a sceptical attitude towards everything, doing things based on certain benefits, and ignoring norms as well as religious values. This study is a literature study since it examines various sources (books and scientific articles) analysed with a socio-historical approach with Kalâm jadîd science as the basis. The study focuses on the critical analysis on the concepts of knowledge, truth, morals and religion of the philosophy of pragmatism. This study shows that the concept of the philosophy of pragmatism is extremely contrary to Islamic values and teachings. Firstly, pragmatism has its own concept of truth, where empiricism and coherence of ideas and reality determine the value of a truth. Secondly, knowledge will be considered relevant as a scientific discipline if it is able to have a direct impact on and value or benefits for human life. Thirdly, religion and morals are realised as actions done according to human will.2023-12-19T15:07:26+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23522TAWHID AND THE CRITICISM OF MODERN HUMANISM: Reflection on Alî Sharî’atî’s Thought2024-01-17T10:33:35+07:00Zulfan Taufikzulfantaufik@uinbukittinggi.ac.idMuhammad Taufikm.taufik@uinmataram.ac.idModern humanism's promise of elevating human status through anthropocentrism affects the humanitarian crisis. In this context, Islam, as a God-centered (theocentric) religion, faces a significant challenge in demonstrating that it has adequate human dimensions and a fundamental role for humans today. The purpose of this article is to look at Alî Sharî’atî’s tawhidic worldview and his critique of modern humanism. This study is based on a qualitative literature review using a descriptive-analytic method on Alî Sharî’atî’s primary works. This study shows that tawhid is the core teaching of Islam, which is the basis for responding to humanitarian crises. In the monotheistic worldview, humans only fear one authority and only feel responsible to one judge. On that basis, monotheism bestows freedom and nobility in humans. From this view, Sharî’atî sees that the absence of God (metaphysical) on philosophical grounds has given rise to inevitable contradictions in modern humanism, both Western liberalism, marxism, and existentialism.2023-12-19T15:07:26+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23770THE VAGUENESS OF KH. MUHAMMAD LUTHFI GHOZALI’S THOUGHTS ON LADUNI SCIENCE2024-01-17T10:33:35+07:00Muhamad Fatonimuhamadfatoni5@gmail.comSuminto Sumintokangminto990@gmail.comMuhammad Baba Kurniakurniailahi22@gmail.comKharismatus Zahrokkharismatuszahrok@gmail.comIsma Yunia Sariismayunia@gmail.comThis article discusses KH. Muhammad Luthfi Ghozali’s thoughts on laduni science, that it can be gained by anyone who has valid reason. Generally, Muslim intellectuals such as al-Ghazâlî and Suhrawardî believe that laduni is given specially for saints. This is qualitative-library research since the primary data are from “Mencari Jati Diri Volume 2” book. Authors employed content and critical analysis. The study shows that Luthfi Ghozali’s laduni science epistemology is vague. First, his concept that laduni is laddunîyah rabbânîyah science which is primarily about legacy. Those who want the knowledge must establish a spiritual relationship in the form of tawas{s{ul. On the other hand, legacy should be given effortlessly. The second vagueness is on the knowledge journey theory. He stated, both ways (of gaining knowledge) begin from senses; while in his definition, laduni directly gets into one’s soul. The last is about the causes of acquisition. The second cause explained that piety is a result of riyâdhâh, mujâhadah, and dzikr-those three should be the real causes of laduni. The third cause, nubuwah and walâyah, is defined inconsistently. On one hand, it is meant for the prophets and saints. On the other hand, he defines it as closeness.2023-12-19T15:07:26+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islamhttps://ejournal.uin-malang.ac.id/index.php/ululalbab/article/view/23802PROPHET AS LOGOS: A Perennial Philosophy Perspective on the Metaphysical Roots of Prophethood2024-01-17T10:33:35+07:00Mohammad Subhisubhishadra@gmail.comLukman Hakimlukman.sll22@nalandauniv.edu.inThe article studies the metaphysical roots of prophethood from the perspective of perennial philosophy. The main problem discussed here is what is meant by “prophet as logos”. The discussion is around the principles of metaphysic which is typical of perennial philosophy. Employing library research included in qualitative methodology, the study delves into the key texts of perennial philosophers about prophethood. The primary data were taken and interpreted from the masterpieces of the renowned perennial philosophers: Frithjof Schuon, Seyyed Hossein Nasr, and William Stoddart. The secondary data were from relevant literature from books and articles. The study reveals that prophet is a reflection of the Absolute which is the seed of the universe (cosmological function), the saver (prophetic function), and the guide (initiative function) of humans. In Islam system, the “prophet as logos” is represented by Muhammad. Physically, he is just a man delegated by Allah, meanwhile spiritually, Muhammad is the “logos”.2023-12-29T13:50:47+07:00Copyright (c) 2023 ULUL ALBAB Jurnal Studi Islam