KIAI and ISLAMIC BANK (the Typology of Kiai Based on Their Perception and Behaviour Toward Islamic Bank)

This article aims to explain the perceptions and behavior of Moslem scholars (ulama/kiai) on the coast of Central Java toward Islamic banks. It is unassailable that finding out the kiai's perception and behavior toward Islamic banks becomes unavoidable because the kiai occupies a very important position in the social structure as an agent of social change. In order to have an approriate understanding toward the perception and behavior, this study used qualitative-phenomenological approach. The main source of primary data were obtained from the kiai in Pekalongan region by using purposive sampling technique. Indepth-interview as the prominent method in gaining data was reinforced by observation method. To get validity of data, internal and external validity were performed. The former was taken through four stages, namely triangulation, emic process, member checking and prolonged time; and the latter through transferability. Data were analyzed inductively through three cronological steps, e.i. data reduction, display and conclusion drawing. Based on the perceptions and behavior of scholars toward Islamic banks, this study concludes that there are three categories of kiai. The first is an idealist compromise (kompromis-idealis) which argues that Islamic banks do not fully comply with sharia compliance yet, the use of Islamic banks is compulsory and conventional banks are not substitutes for Islamic banks. The second is a realistic compromise (kompromis realistis) which infers that Islamic banks are not fully accordance with sharia commpliance, the use of Islamic banks is not mandatory, but conventional banks are not substitutes for Islamic banks. The third is resistance (resisten) which argues that Islamic banks are not much different from conventional banks, so making use of Islamic bank is not obligation, and conventional banks substitute Islamic banks

Bai\u27 ‘īNah dalam Konstruksi Pemikiran Syāfi\u27ī

This study aims at analysing further and deeper on the concept of baiinah in Syafii thought construction. There were two research questions to be answered in this study: (1) whether or not Syafii allows the existence of hilah in trading; and (2) whether there are different concepts in which bai nah in hilah is allowed. To answer these questions, hermeneutikadilthey approach was employed in this research. Within this approach, the external and historical factors of a figure\u27s historical life were taken into account. The result of the study indicated that there has been a misconception of how Syafii allowed baiinah. He actually allows the practice of qiyas and was against ulama who did not allow bai nah. The bai nah concept which was allowed by Syafii was not the trading in which contains dual trading intents; rather it was two trading which stand by themselves and did not relate with each other; thus avoiding misunderstanding within the trading process

PERSEPSI DAN KETAATAN UMAT ISLAM TERHADAP ULAMA

People’s refusals and disobediences upon fatwa (released by MUI or ulama with their own opinions), followed by influence decreases of religious figures (ulama) towards Muslim community, were being such of phenomenal realities in Indonesia nowadays. This mass behavior might redefine their perceptions and thoughts about “the legitimate ulama”, according both; syara’ (religious legitimation), and social system. The research was located in Pekalongan Regency, thought-out known as “Kota Santri”, and plenty more, many Pesantren and Kyai have lived there. The result revealed that ulama and Muslim Community mostly had the same perception and view in understanding the meaning of Hadist “al-ulama’ waratsat al anbiya” (ulama are heir of prophets). Ulama’ as informants added ulama’ were religious successor leader after the end of Muhammad’s saw prophetic era. But, in another sides, there were some differences, especially in interpreting social label: Kyai, KH, or Ustadz. Muslim Community mostly thought that a person who had such social label was ulama. Meanwhile ulama noted Kyai, KH or Ustadz was just social label, no more. So, it seemed to be weird and screwy if we looked up the sosial fact of fidelity of Muslim Community in Pekalongan Residence. It also could be said that Muslim community in Pekalongan Residence were standing still their obidiece toward kyai, KH, Ustadz or another ones, not toward ulama yet