Ulumuna

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.

225-248

Authors: Siti Muri’ah

One weakness of akhlak teaching method applied in schools is its teacher centered assessment. Teachers feel as the most well-informed sources about students’ akhlak while teachers’ capability of knowing students’ akhlak comprehensively is limited. Teachers’ chance to meet face-to-face with students is only in the learning process so that teachers’ assessment can not show the real akhlak of their students. Teachers should involve other parties who often associate with students, especially their peers. In addition, assessment instrument used by the teachers should not be limited to examination only. Therefore, comprehensive akhlak assessment is needed. In this writing, I describe alternative method to assess students’ akhlak. With this method, we can assess batiniyah dimensions including willingness, conscience, value and attitude and also lahiriyah dimensions manifested in behaviors. This method applies self and peer assessment by involving students in inter and intra relations. Assessment instruments could be questionnaires, observation and portfolios in likert scale, semantic differential and thurstone scale.

275-300

Authors: Arsyad Sobby Kesuma

In the midst of unstable democracy system, the idea about Islamic state or khilâfah, referring to some Muslim thinkers’ views, begins to get fresh wind. This writing presents al-Maududi’s view on Islamic state and khilâfah system centered in theo-democracy that is still unclear how to be implemented in the real practice especially in our situation now. Substantially, his basic ideas are acceptable, for example his thought of goals and functions of state establishment. However, his view that only men are eligible to be ‘amîr is difficult to accept for public today. Al-Maududi is one of Muslim scholars who is persevering in establishing an Islamic state based on al-Qur’an and Hadist. Basically, al-Maududi agrees any state form. However, he emphasizes the significance of theo-democracy state model as a characteristic of an Islamic state that is different from republic system that applies democracy in the West.

323-350

Authors: Abd. Salam

This article tries to read Mecca and Medina messages by referring to Mahmud Muhammad Thaha’s, a Sudanese writer, term that is syariah evolution of Islamic calendar system. Mecca messages commanding to seeing the sky are theological, while Medina messages are more practical aspects from Mecca messages which are implemented in setting Islamic calendar not only through ru’yah bi al-fi’l, but also by hisab or computing based on syar’i pillars. The obeyed syar’i pillars represent that the human computing result should be considered a symbol of flexible Islamic teachings. Considering that, this writing points to a certain positioning, that Islamic calendar does not have only theological edge (Mecca messages), but also cultural one (Medina messages). As a theological calendar, Islamic calendar setting should be framed with adherence to syar’i pillars. As a cultural calendar, its arrangement should be designed by following human civilization advancement in astronomy.

371-392

Authors: Ahmad Munir

In the Al-Qur’an, human desire for wealth to meet their needs is viewed as common (thabi‘i) and urgent (dlarûri). Wealth is considered a means for human to be closer to their Creator. In theological perspective, human relation to their fellows and nature is fundamental. The relation is divided into three kinds. First, cooperative relation is the relation between human and their fellows in which every human has the same right to use available natural resources. Second, consumptive relation is the relation between human and nature in which human is an authority for using natural resources and nature is an object. Third, responsible (mustakhlif) relation is the relation between human and their Creator in which human has to be responsible for using natural resources. Based on the relations, wealth for human is expected to be a means of strengthening human characters and leading to the supreme state beside God and human.