Ulumuna

223-244

Authors: Muhammad Rusli

The central issue in the study of classical Islamic theologians is closely linked with their surrounding context challenging them at the time. One of the basic problems is the incessant spread of Greek philosophy and elements of non Islamic teachings involved in the struggle of Islamic thought at the time, so that the theologians found it corrupting the Islamic faith. The study of Islamic theology at the time, therefore, was aimed at anticipating the destruction of Islamic values. Philosophical values of the movement should inspire contemporary theologians to resolve the various problems faced by the muslim communities. Therefore, contemporary study of Islamic theology should not dwell on the issues of “heavens” and be busy of “defending the God”. It should go further into the solution to the problem of the muslim people and human in general today.

279-310

Authors: Zulyadain

One of the controversy-laden terms in the discourse of Islamic theology is ahl al-Kitab. Different ways of interpreting the term through textual and contextual exegesis of the Qur’an verses concerning it have colored the history of Muslim beliefs about other religion and religious communities. This paper aims to probe the controversies and arguments through revealing paradigms that underlies any views that differ from each other. Compromising the controversy was considered very important. Therefore, in the context the difference of textual and contextual interpretation of the term, the author conclude that both interpretations should be understood as mutual inclusion rather than two separate points in terms of mutual exclusion. Textual interpretation discovers basic, objective meaning of the term in Qur'an, while the contextual interpretation discovers its contextual meaning, both linguistic and socio-cultural.

347-374

Authors: Suhermanto Ja’far

Theological implications in social lives are still worth analyzed. This paper discusses the authentic image of man as I in the relationship with God and the world. These relationships affect the nature of the world and the world to change the nature of God. The implications of the inclusion of God in the world is God’s presence to the world and the world is affected God. Immanent God is the God who is present in every human being, every living being, and the universe. Every human being is unique and as I am in the uniqueness of God is present. In the directionality that God wanted man and the world become “like Him”, they are united with him; He is involved in the principles and ways of working people and the world. Even though God is in everything and everything is in God, it does not mean that everything is identical, or equal with God. God that is “above” and present “in” the world to make people as I was in the Lord

403-442

Authors: Mohammad Rosyid

One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religion of Adam) are equally perceived as condescendent, an only single power, and the Almighty. Both communities also share Adam as the first man in the world. So, it is not proportional if the public ridicule Samin community with atheist stigma.