Ulumuna

255-276

Authors: Mustain

The history of emergence of sects of Islamic theology can not be separated from political issues as shown in the history of Shiite, Khawarij, Murjiah, Jabariyah, Qadariyah, Mu'tazilite, and Ash'arite. This paper tries to assess such linkage, particularly in the case of Shiite and Khawarij. The emergence of both sects was backed by sharp tribal political competition among the supporters of Ali ibn Abi Talib; both sects then showed their characteristics more as political stream (religio-political) rather than sects of theology. Although both, especially Khawarij, have important contributions in the debate concerning major sins commit which then lead to debate about broader and in-depth issues of divinity, but their political activities are more dominant than their theological thoughts. While the Shiite was preoccupied by searching for the ideal figure of priest (imam), Khawarij flow into a political insubordination movement to the government that they consider infidels.

305-332

Authors: Halid Al-Kaf

Religious liberalism in Islamic context has many possible meanings: first, the development of rational thought and attitude; second, the freedom to interpret religious texts; third, the belief that all religions encourage virtue and support the universal values of humanity; fourth, strengthening the separation thing what is profane (worldly) from the sacred (religious). The article aims to analyze some of the terms relating to the Liberal Islamic theology, that is: religious liberalism, secularism, secularization, and pluralism. In the aspect of religious texts interpretation, Islamic liberalism has at least three characteristics: first, patterned substantive, that is to understand the religious teachings are not limited to the scriptural reason (text) but rather on finding a more substantial meaning behind the text. Second, patterned contextual, i.e. to interpret religious texts on a variety of contexts. Third, patterned rational, i.e. to interpret religious teachings based on the reasoning/logic of healthy and humanitarian objective.

351-380

Authors: Nurul Anam

The “post god” era represents a period indicating about mass death of god and describing a human life that existentially "kill" god position, and not be trapped at formally absolute dogmatic. In this era, new-Nietzsche god faces with very high desire of absolute power emerge. They disobey there is something else takes a grip on them. They are conscious that there is God, but that is only at formal testimony level, not at substantial-operational level. If this phenomenon is analyzed farther, then it will be clear that the emergence of new-Nietzsche god faces in the “post god” era has caused a crisis of god consciousness. Thereby, deconstruction of god consciousness to change new-Nietzsche god to become perfect humanity and transform him to become God proxy in the world is a kind of progressive and meaningful action to the better future of world civilization.

407-434

Authors: Asnawi

The Dutch colonialism over Lombok Island in 1894 caused severe sufferings. Under their control, Lombok people were oppressed and suffered. Theology and tariqat practices built anti-imperialist spirit within Muslim society to the infidel imperialists. Consequently, Muslim leaders like Tuan Guru who were also tharîqah teachers aroused the war for the sake of Allah. Tuan Guru propagated Islamic teachings so that Islam then became an ideological base for fights against the infidel Dutch. This urged the Dutch to chase Muslim leaders and look for information about tharîqah movements. Such repressive efforts led them to rebel. Lombok people’s fanaticism to Islam awakened anti-imperialist spirit and movements. Considering Lombok people’s fights against Gel-Gel King of Bali and the Dutch, Islamic spirit was an intrinsic part of the struggle against colonialism. It was clear that the Islamic spirit of independence moved them to struggle.

23-58

Authors: Mutawalli

The Islamic law in Islamic thought tradition is viewed as significant knowledge for development of other Islamic knowledge. However, in an epistemological area, the concept of Islamic law provokes debates in terms of its implementation, for example, whether it is considered syarî‘ah or fiqh? Such question is always raised by contemporary Muslim thinkers like Muhammad Sa‘îd al-Asymâwî. Al-Asymâwî’s question is related to his paradigm that firmly differentiates syarî‘ah (Islamic law) as religious teachings and fiqh (religious thoughts). Syarî‘ah is Allah’s ways and methods consisting of values and principles that are flexible following community movement. While fiqh is Muslim scholars’ deduction, exploration and interpretation of Al-Qur’an and Sunnah, it is limited to times and spaces. Consequently, according to such paradigm, some Islamic orders that are considered authoritative by the majority of Muslim scholars should be reviewed such as Islamic inheritance, criminal and political laws. With this approach, Al-Asymâwî is claimed as a real guard of liberalism and secularism among Muslim thinkers.

81-108

Authors: Kasjim Salenda

Terminologically, the term of terrorism is not found in Islamic knowledge treasures. However, terrorism as an action has occurred along the Muslim history. This writing tries to trace concepts that contain meanings of terrorism in Islamic law. Examples of the concepts are al-irhâb (irhâbiyyah), al-hirâbah (robbery), al-baghy (rebellion), qâthi‘ al-tharîq or quththâ‘ al-tharîq (hijacking), and al-‘unf (an antonym of gentleness). Actions meant in such concepts are categorized as terrorism because they bear violence, cause people’s panic, material and physical damage, and have political aims. Such terror actions, even if they are committed based on Jihad order, such as murder, hijacking, bombing, robbery and intimidation are forbidden and can not be legitimized because they are contradictory to Islamic teachings which forbid acts of damaging in the earth, to the principles of al-dlarûriyyât al-khams (preserving five human basic needs), humanity, justice and deliberation in Islam.

141-169

Authors: Rusli

This paper deals with the controversy that occurs between Akhbârî and Ushûlî within Syî’ah Imâmiyyah’s thought. The controversy lies on the legal methodology employed in understanding the will of God after the great occultation of the twelfth Imam. Akhbâri, which is literalist in nature, tends to absolutely get rid of reason as a means of deriving Islamic laws, while insists on revelation and akhbâr of the Imams. They strictly hold that Shi’ites must absolutely follow such twelve imams, since it is only they who are able to accurately interpret the Quran. On the other hand, Ushûlî allow the use of ijtihâd (legal reasoning) into a great deal in making legal decisions, and also argue that a Shi’ite must abide by mujtahid (legal experts), as well as the Imams. Therefore, they can come up with vital concepts in a religious life of Shi’ites nowadays, such as marja‘ al-taqlîd and wilâyat al-faqîh.

189-216

Authors: Ahmad Arifi

Fiqh as a product of thoughts always faces changes and developments. Similarly, NU’s fiqh develops in line with NU communities’ dynamics. Therefore, differences and diversities in NU fiqh must exist. In this context, the principle of al-muhâfazhah ‘ala al-qadîm al-shâlih wa al-akhdz bi al-jadîd al-ashlah, which is attributed to NU, compromise two contradictory sides, that are classical heritage (al-turâts al-qadîm), which becomes a source and base for NU religiosity, and changing forces of eras and communities (al-tajdîd). This process, then, results in emergence of three groups in NU: the first accepts al-turâts as a final truth and a source for solving any problem in present communities, the second accepts al-turâts but it must be contextualized by considering communities’ benefits, the third views al-turâts as out of date and irrelevant to the present contexts so that individual interpretation and judgment (ijtihad) is a must.