Ulumuna

21-40

Authors: Nur Hamim

Abstract: History of Islamic ethical philosophy notes the debates and discrepancies among Muslim scholars. One of these is between Ibnu Miskawaih and al-Ghazali. While the former is known as the defender of rational thought, the latter is said to be the prime supporter of mystical tradition in Islam and is often accused of being the cause of defunct of critical Islamic thought. However, to what extent and in which context those differences occur have not been discussed sufficiently. To understand these differences clearly and to distinguish the core issues of the controversies between these two great Muslim scholars, this article aims to examine Miskawaih’s and al-Ghazali’s thoughts and analyze them in a dialogical framework. This comparative study investigates the ethical concept promoted by these two figures and focuses on other related issues, such as the basic notion of ethics, human existential structure, the eminence of morality and elements of educational ethics.

59-80

Authors: Dja’far Siddik, and Rosnita

In the context of Islamic organization in Indonesia, researchers tend to focus their study on the well-known Muslim organizations, such as NU and Muhammadiyah; they tend to overlook other Islamic movements, such as Al-Jam’iyatul Washliyah in Northern Sumatera. This article examines Al-Washilah’s history and role, especially in education that covers its educational institutions, types, and problems. It argues that Al-Washliyah is very committed to the dynamics of Islamic education in the country, and plays a role as a stronghold for the Sunni tradition. Al-Washilah has contributed to the formation of Islamic culture in Malay world (Nusantara) since the colonial era and is concerned with broader issues, ranging from politics, culture, propagation, economy to education. Al-Washliyah has long played an important role for the continuity of the tradition of Islam in Indonesia.

103-120

Authors: Hanun Asrohah

Morality and human behavior are created as social construction, and developed through education. This article is aimed at explaining about interactions amongst students in the classroom, based on constructivist learning theory, as source of positive atmospheres that are very important for the formation of character and morality. Morality is not simply taught or absorbed in subjects like civics or social studies. It must be developed in a variety of activities in the classroom. According to the theory, developing a good and appropriate atmosphere is necessary to introduce good values and norms in which students learn to construct their own knowledge through continuous interactions with social contexts, and develop their ideas and feelings about people and objects. They can learn about life critically and understand how people live and under what condition they live, whether in peace or violence, with affection or hostility, cooperation or fights, and satisfaction or disappointment.

139-158

Authors: Husniyatus Salamah Zainiyati

Some PTAINs develop a Ma’had in their campuss. This article is aimed at analyzing the integration of curiculum of UIN Maliki into those of its Ma’had which is called correlated curriculum model. Following this model, students of the Ma’had have to take several steps to complete their study. They have to obtain a certificate of completion of ta‘līm al-afkar al-Islāmī and ta‘lim al-Qur’ān which is required for enrolling in the Islamic studies program and taking comprehensive exam. The Ma’had applies Qur’anic-based learning system. This system maps the concept of science and the religious knowledge, integrates the concept of science and theose of the religious knowledge and elaborates the Qur’anic verses scientifically. The ma’had maintains the tradition of congregational pray, recitation and memorization of the Qur’an and promotes infaq and ╣adaqah. All these are to develop the Islamic culture among the academic community at UIN Malang.

181-198

Authors: Mukhlis

Studies on pesantren growth and development remains urgent. This paper aims to reveal the trend of pesantren growth in Bima (both District of Bima and Municipality of Bima), during 2001 to 2012 which was divided into three four-years, ie 2001-2004, 2005-2008, and 2009- 2012. Utilizing and analyzing data from the Ministry of Religious Affairs of Bima, the authors found that: (1) In the first four-years, 11 new pesantren emerged (growth average 2.75 per year) with a relatively consistent trend. (2) In the second four-years, 21 new pesantren born (average 5.25 per year) with very volatile trend. (3) In the third four-years, 11 new pesantren born (average 2.75 per year) with a fairly volatile trend. (4) Overall, during 2001 to 2012, 43 pesantren born (average 3.58 per year) with a fluctuative growth rate. Pesantren growth reached its peak in 2008 when 10 (23.26%) new pesantren born.

221-242

Authors: Lubna

There are a great number of teachers of Islamic religious education who hold a professional diploma and yet have not realized the tasks of competent professional teacher. The four indicators of competent and professional teacher, as these are elaborated in Statutes and Regulations, have not been integrated in teacher performance. This problem must be resolved. It requires a system that can control the implementation of the principles of professional teacher while at the same time does not ruin teacher’s profession and capability. This article offers professional-based assessment and evaluation of teacher performance as a medium for a regular control. This system will be able to measure teacher performance referring to their skills and to avoid deviation in the evaluation between what is taught and the subject being taught concerning teachers’ professional skills. With this professional-based evaluation system, the processes of evaluation and assessment become objective, accurate and accountable.

259-274

Authors: Mashadi

Many studies on religion generally focus on two important points. The first is the discussion about God and His Attributes, such as invisible, sacred and absolute. The second point relates to social dimensions of religion which are profane, empirical and relative. These are two points that this paper attempts to reveal when elucidating mysticism in the context of Muslim local tradition in Gorontalo. This study shows that Muslim ritual traditions of Gorontalo are deeply influenced by Sufi order’s mysticisms and practices. These traditions are expressed in various local rituals and cultures. This integration of religion and culture affirms the pattern of religious expression which is unique and localized. The appreciation of the existence of God in this locale is realized through the chanting and supplication to the souls of forebears and through the event of public gratitude when the people are blessed with abundant bounties.

303-322

Authors: Damanhuri

This article explores the specification of ‘Umdah al-Muhtājīn, a monumental work in Shattariah Sufi order taught which was developed by the prominent Nusantara ulama Shaykh Abdurrauf as-Singkili. This study reveals a close relationship between Shattariah Sufi order in Indonesia and Abdurrauf, as the teacher and leader of this Sufi order, and between the work and Shattariyah Sufi order. It is revealed that the content of ‘Umdah al-Muhtājīn and specification of Syattariyah Sufi order have very common basic knowledge foundations. Therefore, before joining any Sufi order, one must have sufficient Islamic knowledge about Sufi and should learn its specific practices. The information on knowledge chain (sanad ilmu) and teacher chain in the practice of this Sufi order discloses that ‘Umdah is the basic guideline for followers and practices of Syattariyah Sufi order.

347-358

Authors: Hans Abdiel Harmakaputra

This essay explains the concept of wa╪dah al-wujūd, as the central doctrine of Ibn ʽArabī, in its relationship to the concept of perfect human being. As manifestation of God, humans and all creatures ontologically bear the status of hūwa/lā hūwa (He/not He) and inherit God’s names. Therefore, the process to be a perfect human is an effort to cultivate those God’s names in the right manner. Here sharīʽa according to Ibn ʽArabī is irreplaceable in guiding human being unto perfection. In contrast to some antinomian sufis who treated sharīʽa as a set of rules that lost its value when someone has arrived at the stage of mystical union with God, the deepest concern of humanity, Ibn ʽArabī regards sharīʽa as the deepest reality (haqīqa) itself.

387-420

Authors: Media Zainul Bahri

This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultural backgrounds: Europe, America, India, China and indigenous Nusantara traditions which emphasizes the principles of harmony.

19-40

Authors: Fathul Mufid

Based on historical reports, Islamic epistemology paradigm has evolved from time to time bringing different schools each other. This paper aims at revealing such differences. Methods employed are philosophical Literary Review where compiled data are analyzed inductively to formulate theoretical constructions. Research findings reveal that peripatetic philosophers highlight their mind as a dominant tool to gain knowledge using demonstrative method (burhānī).Whilst illuminative philosophers, ‘irfāniyyīn, and Sufis believe that knowledge can only be derived from mystical intuition after purification of the heart (qalb) trough practices (riyā╨ah). Different schools such as ones held by Mulla Sadra and Abed al-Jabiri are based on those distinctive principles.

65-96

Authors: Ismail Thoib, and Mukhlis

Islamization project as epistemological means of knowledge by Ismail R. al-Faruqi, focuses on Islamic disengagement spirit to pursue its science and technology backwardness. This research aims at analyzing the concept weaknesses and improves them. Methods employed are analyzing basic elements and characteristics of knowledge of which the Islamic label is considered inappropriate. The research findings suggest that the formulation of scientific Islam is considered more appropriate as this is where Islamic values become ethics not because of its Islamic label but its own value goodness.

127-152

Authors: Hadarah Rajab

Ontology dwells on the issue of how to explain substance, the nature of all that exists. Substance itself is an actual reality, not an artificial, deceiving, and changing reality. Since philosophy and mysticism are talking about substance, both fields of Islamic scholarship have a relationship to one another at an ontological level. This paper aims to elaborate interconnection between them. Elaborating the interconnection, the author analyzes the ontological aspects of al-Gazali’s sufism and Naqsyabandiah ╢arīqah. The author concludes that the ontological interconnection between both disciplines are very closely from the standpoint of the relation of God, man, and nature.

191-212

Authors: Mustain

Muslim philosophers thought on ethics is not just about what is good and good action, but also at the same time order muslims to commit teachings of the good action. It means that the study of ethics does not stand alone but linked and fused with moral teachings. The end objective to be achieved with ethical and moral teachings is happiness that is described as the combination of elements of safety, peace, and quiet. According to Muslim philosophers, happiness can be achieved through acts of decency and deployment of deep sense of intellegence. They assume that the happiness achieved through the second way has higher levels of morality than through the first one. This is so, partly, since they find that such special achievement can only be achieved by special people, namely the philosophers.

245-278

Authors: Slamet Mulyono

Shia-Sunni conflict in Sampang Madura recently, and that happens greased with political strife in Syria to date, suggests that the dynamics of the Shia-Sunni relations is still turbulent. This paper will elaborate aspects of conflict in two major streams in Islam, while also exposing the sides of the similarities between them. There are five issues targeted in this study, namely: the imāmah, the authenticity of the Qur'an, the khilāfah of Abū Bakr, the right to the khilāfah of ‘Ali ibn Abi ╡ālib, and the meaning of ahl al-bayt. The authors conclude that the differences in the two streams in the issues range from highly-diametric, put forward by the extreme sects, to the subtle differences and almost in tune, put forward by a moderate sects

311-346

Authors: Abdul Quddus

The earth inhabited by human now is facing global environmental crisis. To respond to and tackle the crisis, a new awareness to explore the principles of religion has emerged today, which was then called ecotheology, an integral environmental insight based on ethical-theological as well as ethical-anthropological dimensions. This paper is aimed at, on the one hand, exposing principles of Islamic ecotheology that are able to be guiding principles in managing the nature, and on the other hand, comparing them with the principles of modern environmental ethics of the environmentalist/ eco-thinkers. The author argues that there are three principles of Islamic ecotheology that are relevant as the basis of ethical management of nature now days, namely the principle of taw╪id (unity of all creation), the principle of āmanah-khalīfah (trustworthiness-moral leadership), and ākhirah (responsibility).

375-402

Authors: Faizah

The Salafi movement has recently spread so widely in Indonesia that it has reached rural communities. In that context, its contact with local beliefs and practices produces a dynamic and creative tension between them. This paper will explore the contact dynamics by photographing wrestle of Salafi’s theological movement and beliefs in the mainstream of theological beliefs of local Sasak society of Lombok. The authors found that local knowledge that expressed through practicing several ceremonies associated with the human life-cycle from moment of human birth to death events considered by the Salafi as unauthentic element of Islam called heretic to which the Salafi has to carry out purification. That potential conflict between the Sasak and Salafis, requiring mutual respect and tolerance among them.

443-464

Authors: Siti Raudhatul Jannah

The relationship between Hindu and Muslim communities in Bali has been recorded in the long trajectory of history of both communities. As a human relationship, the relationship sometimes becomes strength, but at the other hand, as the adherents of different religions, it becomes challenge to them. The challenge is how the Muslim community in Bali can respect and honor Hindu religious traditions, and how the Hindu community can do the same to the Muslim community. The article aims to elaborate further about it. The author presents three cases as examples of how Muslims practice their religion in Bali context. Tolerance is the key word how to mingle in the social, moral principles, religious law and social ethics.

21-40

Authors: Moh. Lutfi Nurcahyono

The shifting of islamic law/fiqh thought from orthodoxy-truth-based paradigm to social-meaning-based one, or from a “black-white” character to be a “nuanced” as well as rich perspective describes the flexibility of progress experienced by Islamic law. Such a change (al-tagayyur) is a necessity and a logical consequence of its flexibility character. Further consequence is the necessity of continuing efforts to do the excavation, discovery, customization, and filtering of the change. This article aims to explore one of the efforts, namely the renewing of method of Islamic law invention, especially in this era, in the form of an integrated approach to Islamic law and social sciences.

71-102

Authors: Zaenuddin Mansyur

In order to answer a variety of issues faced by human being in the current era, such as human rights abuses, social disintegration, and terrorism, the renewal of Islamic law in the level of theoretical and practical aspects is very urgent. This paper aims to examine one of the Islamic legal reform efforts, namely to build a more technical understanding of the concept of ma╣la╪ah contained in the maqā╣īd sharī‘ah, called the al-kulliyat al-khamsah. Therefore, the concept of ma╣la╪ah in ╪if╬ al-dīn is technically defined as al-╪urriyah al-i‘tiqād (freedom of religion and schools); in ╪if╬ al-nafs as al-karamat al-insān (human being breeding); in ╪if╬ al-nasl as ╪if╬ al-usrah (wholeness and harmony of the family); in ╪if╬ al-māl as al-ta╨ammun al-insān (social solidarity ), and in ╪if╬ al-‘aql as al-╪uqūq as al-tarbiyāt (increasing human resources quality).

125-142

Authors: Miftahul Huda

By studying The Law Number 41 Year 2004 about Waqf, this paper describes the various methods and trends of waqf legal reform in Indonesia. Variety of methods of waqf legal reform in Indonesia using several methods, such as takh╣ī╣ al-qa╨ā, tahyīr, talfīq, and siyāsah shar‘iyyah. The trends of waqf legal reform in Indonesia leads toward a more comprehensive of understanding the law, the development of a more integrative governance of waqf, and an increase of capacity building of stronger waqf institution. With the methods and trends of waqf legal reform, efforts to create social welfare in Indonesia are possible to realized.

163-188

Authors: Muhammad Ansor

This article is an attempt to analyze the practice of polygamy and women’s resistance in Langsa. It will describe the stand point of the women involved in polygamy in their effort to renegotiate their understanding on the Islamic legal ruling on polygamy through their daily activities. By applying socio-anthropology approach, it found that there are two types of resistance: hidden and opened. Hidden resistance (hidden trancript) is revealed through various expressions, such as tarnishing the good name of the spouse or the second wife, pretending to be obedience while doing other wise, or confronting the spouse’s ruling on handling the household. Opened resistance (public transcript) is carried out in two ways, either by asking a divorce before the second marriage takes place, or after, when the second marriage is carried out without the consent of the first wife. Finally, this article argues that the resistance expression of the women involved in polygamy is in fact part of their resistance effort against the dominant interpretation of the legal ruling of polygamy in Islam.