The aim of this research is to find out the concept of ijmak based on Fazlur Rahman’s through. As a general rule, ijmak is understood as a source of Islamic law after al-Qur’an and hadis. Therefore, ijmak has been designed as a concret concept and its position is imposible to be wrong (infalibillitas). Moreover, it’s not available for differences of opinion among of Mujthid during the process of ijmak. Meanwhile, Fazlur Rahman believed that ijmak as a democracy process which may for every scholar (mujtahid) to make differences of opinion. This study based on library research which exploring and examining the book related to Fazlur Rahman’s thought. The result of this study stated that ijmak as a process of opinion interaction each other and will legalized through the formal institution (council/legislative).

Reason and revelation dichotomy has strengthened the stigma of Islamic thoughts. The use of reason is often suspected as a source of error. Philosophy as a method of rational thinking as the problem accused of infidelity. Ibn Rushd participated in the arena of scientific debate with the brilliant idea of harmonizing between shari’ah and philosophy. For Ibn Rushd, the shari’ah and philosophy are not mutually contradictory. Instead, they are best friends which reinforce each other and strengthen the Islamic Pillars.

Curriculum development is important to be investigated from various perspectives. This study will discuss twofold fundamental aspect of curriculum development; the basic and the purposes of curriculum. The literarure discussion reveals that the curriculum provided by a school not only limited to unit of courses and teaching learning process but also on all process which influence the development and student character building as it is required by national education goals. There are some elements such as Philosophy, Psycology, socio-culture and technology in which they support the foundation of curriculum. The objective of curriculum can be clasified into two group; micro and macro. The earlier is more consent on the institutional and intructional objectives. Whilts the latter is intended to reconstruct and to innovate any shortcoming of previous curriculum. The curriculum development aims at addaptating between education and social change and also exploring untouch knowledge.

This article focuses on Muhammad Abed al-Jabiri and Hasan Hanafi’s thought and their reactive attitude towards Moslem’s backwardness in many fields of life that they plan and design a mega project to address the causes of stagnation in the Moslem’s world. Al-Jabiri tries to reflect the formation of Arab reason as he thought that revival effort of Islam has deviated from its frames as the concequence it could not be able to face the western dominanance. In futher, he developed the basic principle and then he makes the reinterpretation with a format that has relevance to contemporarary values. While Hasan Hanafi tries to focus himself towards the “Tradition and Renewal” construction of Islam by creating a variety of methodologies, one of them is “The Axiom of Hermeunetic” wich applied to historical criticsm, eidetic criticsm and praxis critism. The important point this article is more about the effort of epistemology mapping in Arab world and effort to reinterpretrelligious teaching relevant to contemporary principles.

Character is the main pillar in promoting the formidable human, either individually or in groups. In Islam, the characters are better known as the akhlaq of the Prophet when he was sent as a delegation of Allah on earth. Based on spirit of the current character education, this paper is to review about how to actual character education in Islam. As matter of fact, character education in Islam is forming in term of akhlakul karimah. Based on the methodological aspect, a method of habituation and exemplary are the best way for character education, which accustom the good thing till considered as culture with the thoughts, feelings and actions. And Examples of good things to students so that transferred the values into their souls, then it will generate a knowledge, as well as manifest in the action

Sustainable peace in Aceh should be started from the critical value of education and education based values are integrated in all subjects and can be taught at each level of development. The assumption is that the value of education is needed at each level of development and need to be implemented on all aspects of life. The Education curriculum should reflect the religious values, independence and entrepreneurship as cores value of education, as well as the values of excellence (excellence) that should be achieved by everyone at all levels and types of education in its path. Both of these values must be built through the education system that is able to develop a good understanding, the courage to think, to act and be able to build the establishment of persistence. Educational value may be applied only in a democratic educational system, in which the learner to express his opinions in an atmosphere of mutual understanding. Learners need to be portrayed as subjects with individual excellence, which is reflected in the ability to build friendship, cooperation within the group, achieve higher performance, empathize with others, able to solve problems, resolve conflicts, have a sense of humor, self-motivated when faced with periods of tough and able to face tough times with confidence. With this advantage, they feel proud of their education and meaningful to the advancement of his career. As such, they have a place in the field of work and the opportunity of participation in any development process and not feel marginalized.

Significance the study was to prove the importance of grounding the honest character education in Aceh at all levels. This phenomenon is referred to the decadency of morality as a result of the loss of an real culture. That trend of dishonesty spread in the country as which is a direct impact of the failure of the education system in forming the honest character of this nation. In fact, the honesty is the soul of education as well as the purpose of education itself. All education stakeholders should make effort to immediately revive the central role of education in building the character of youth nation who is studying at all levels of education. Grounding honest character of students, besides to save this nation from destruction, it will also supported the success of learners in the path of life and Hereafter

Method of teaching is an art in education, a teaching staff is no different in principle from a guitarist who beautifully plucked guitar string on stage arts, the teacher is an artist who transfer knowledge to students. Method is considered more significant than the subject matter itself. The communicative teaching was more effective and attracting the students even though the material presented was not so interesting. Instead, the material is quite good, as the methods are less attractive, then the material could not be caught by students. Varied and persuasive methods will be motivating students to learn. Besides the success of classroom teaching and learning process is also determined at the level of teachers as sensitive educators to differed characteristics of diverse learners. Intelligent teacher is able to position himself as an educator as well as a parent of children in the classroom learning.

Some muslim scholars offer the project of Islamization of Knowledge in order to undertake the development of Islamic studies. However, this offer was rejected by some others on the grounds that it is closely related problem of the ontological foundation of science, which is the basic assumption of the material object. As a result of Islamization science project is considered insignificant by Islamic parties offering Islamization of science. This problem might have been solved by answering the problems on the ontology in Islamic studies in order to obtain a moderate perspective. This paper discuses it by using the philosophical approach of critical rationalism (metaphysical realism), and use deductive method to do falsification test. This study found that ontology is the reality of Islamic studies in the form of text: 1) the physical reality of the text of the Quran; 2) the metaphysical reality of the Quranic texts. The value of both texts reality applied into the pure science so it is integrated with Islamic studies. Then the findings of pure intellect sciences are accepted as a source of knowledge to understand the text, so that the study of Islamic sciences will be connected to pure science.

‘Ali bin ‘Abd Allāh bin Ja’far bin Nājih bin Bakr bin Sa’ad al-Sa’diy (778-849 M) yang dikenal dengan sebutan Ibn al-Mādinī, memiliki banyak karya dalam bidang hadis memunculkan beberapa standar penilaian terhadapat Rijâl al-Ḥadīts, di antaranya; Memaklumi kesalahan-kesalahan kecil yang dilakukan oleh perawi, tidak mentoleransi perawi yang melakukan dosa besar, kelemahan daya ingat dan kesalahan yang berat menurunkan derajat perawi, dll. ‘Ali al-Mādinī juga menggunakan metode komparasi dalam menilai kualitas Rijâl al-Ḥadīts. Hasil penelusuran terhadap penilaian para ulama yang lain dengan hasil penilaian ‘Ali al- Mādinī terdapat perbedaan. Dalam tulisan ini juga diungkap implikasi terhadap hadits yang diriwayatkan oleh perawi-perawi yang berbeda penilaiannya antara ‘Ali al-Mādinī dengan para ulama lainnya.

This article tries to answer the fundamental questions regarding epistemological problems in philosophical science discourses; the role and the influence of epistemological science in Islam and the offering constructional models of Islamic epistemological science of Amin Abdullah thinking context. Amin Abdullah is the founder of integrative-inter-connective Islamic epistemology. This integrative-inter-connective can be understood as an attempt to build a bridge knowledge of various disciplines which previously experienced a gap (normative and historical), whether religious, social, humanities, and of natural science.

A pragmatism school of philosophy is flourished in America in the late 19th century AD. As a school of philosophy, pragmatism tries to mediate a tradition which was developed by the empiricists to the tradition which was developed by the idealists. According to pragmatism truth is an efficient, and useful, although it is relative. The truth in pragmatism is of course different from the truth of Islam. In Islam, the truth is something that is absolute, as the source of truth is God’s revelation, not the rational of human analogies.

This article presents how contemporary Islamic thought which has been tr ying to find a breakthrough in order to improve the quality of life of the Muslims, then collide with a culture that has been attached to the public, the results of a long legacy of their predecessors. This phenomenon which occurred in Indonesia, because the Indonesian archipelago was not found to be the legacy of Islamic thought advances era (570-1250) in various fields of religion, science and technology. In Indonesia, even contemporary Islamic thought that tr ying to get back to the essence of Islam, which is the religion that is always authentic from times to times and in all palces, always in conflict with the culture of the people who have been acute determinism school of thought.

Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integrity of the plural and multicultural religious communities.

The stipulation of the age limit of child’s livelihood based on to the number of year is important to do, because standard of age maturity (not child authonomy) that has been used can lead to the harm to the child who has been in age maturity but she or he is not authonomous yet. On the other hand, the lack of independent age limit can be burden to the parents, because granting a living become limitless. The age limit is not available through the texts of the Shari‘a, therefore, it should be studied by using uṣūl al-fiqh approach (maqāṣid al-syarī‘ah). This study use mixed method; deductive and inductive. The findings were analyzed by using istiṣlāḥiyyah reasoning patterns. Based on this study, it was concluded that the limit of liability of parents for their children is until the child reaches the age of 23 years, because at the age of 22 years, children in Indonesia generally have completed undergraduate. So at least it takes a year to prepare for finding a job to pay for his life before actually independent living. In addition, there are companies in Indonesia generally limits the prospective new employee at the age of 25 years.

Conceptualization and theorization of Islamic education has been less attention to aspects of his involvement in the process of social transformation. In addition, Islamic Education also seems to have developed to the maximum language of language of critique and possibility. Literature related to Islamic education from the past until now tend to be dominated by a normative approach, with little practical in many aspects and ignore the discursive historical-empirical level. Until now, even the idea of the concept of Islamic education promoted by thinkers of contemporary Islamic education has not touched the real issues related to humanitarian issues. There is no attempt to draw normative concepts, ideal and abstract, to the empirical-sociological level. When the concept of Islamic education is faced with the problems of empirical-sociological and just wrestle on normative issues, the Islamic education could be stuck in the ideology of positivism that tend to deny the importance of criticism of social reality. Therefore, Islamic education needs to balance-normative aspects of religious and historical.

This article based on a study of writing errors contained in some thesis of Arabic Literature students of UIN Ar-Raniry Banda Aceh. Among the mistakes that often occur in the thesis is on writing Hamzah, morphology, grammar, and semantics. Several causes of these errors are: 1 ) The influence of mother tongue and the presence of the difference between Indonesian and Arabic in vocabulary, structure, and style of language; 2) Some errors occur on developmental stages of the students during process of Arabic language acquisition. So, there are some errors caused by lack of knowledge about the application of linguistic context in writing that comes from a thought, or the ignorance of rules of grammar.

Islamic business ethics is one that should be the practice of Muslim traders, because Islam promotes this method for fairness, honesty and the benefit of people. Ethical values of Islam must be known and understood by all Muslim traders to avoid cheating that may oppress customers. This study uses qualitative methods and obtains data from the interviewers and observations. The study found that the majority of Aceh traders has understood the ethical businessmen in Islam which can be seen from the activities they are doing in each of its business practices. Aceh dealers are usually honest, fair, occupying commitment, hardworking and making efforts in business.

This article was written to answer the question of how the punishment of adultery in the tradition of pre-Islamic Arabia and whether the punishment of stoning in adultery punishment traditions influenced by pre-Islamic? This is also done as most of the literature (especially fiqh) which is likely to assume muhsan stoning sentence for the perpetrator is Sunnah and is therefore considered final. This is different from the Qur'an which contains only the caning without perpetrator category. The author uses socio-historical approach to look at the possibility of the adoption of pre-Islamic law in jurisprudence historically recognized authority but had methodological problems. Of search performed, there were no rules on punishment of adultery in the religion of Jahiliah. The punishment for adultery, which are so cruel, is found in the ancient Egyptian Penal Code, the laws of Hammurabi, and the Old Testament. Original stoning is not Islam. This punishment has been published in the books before the Islam religion. Islam then adopted with improvements in many facets.

The collateral is required to protect Islamic banks from the risk of non-performing financing and other financial lost that might be caused by moral hazard of debtors. There must be a collateral in the form of tabî'iyah contract whether in kafalah or rahn form in order to secure the position of debtors losers action. In fact, Islamic banks have a mandate to manage customer funds with the prudential principle that creditors are able to generate profits that can be shared with creditors. Although the use of rahn and kafalah contract are not well-known in the implementation of musyārakah and muḍārabah contract, using the theory of freedom of contract all the parties can still contract in the main of dictum because the basic principle of contract is permitted in fikih muamalat during the contract or requirement that are made do not contradict with shari'a. The presence of security systems in the theory of musyārakah and muḍārabah doesn’t mean to prohibit using the guarantee, because the use of musyārakah and muḍārabah contract in fikih muamalat is still carried out on the basis of personal trust between the parties. The existence of the guarantee in the contract of muḍārabah and musyārakah are good effort to promote preventive measures using sadd al-zarî'ah pattern so that the funds of creditors which should be protected in according with the concept of maqāsid syarîah should be protected because it is in dharūry level.