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Berdasarkan kajian terhadap sejarah kemunculan dan sistem operasional Bank Islam beserta kinerjanya, penulis menyimpulkan bahwa konsep bank Islam pada hakekatnya merupakan bentuk islamisasi terhadap institusi perbankan. Hanya saja proses islamisasi yang terjadi baru sebatas pada aspek-aspek yang bersifat marginal, artifisial, dan formal-institusional, seperti penggantian istilah-istilah teknis dalam dunia perbankan dengan istilah yang berasal dari fikih muamalah, penghapusan bunga, dan penolakan terhadap praktek-praktek bisnis yang haram. Selebihnya, bank Islam tidak berbeda dengan bank konvensional. Dampak dari islamisasi yang kurang substansial-komprehensif tersebut adalah timbulnya kesan bahwa bank Islam justru ‘terbelenggu’ oleh konsep-konsep fikih klasik yang mendasarinya, di mana ia cenderung kontra produktif dengan tren bisnis moderen yang senantiasa menuntut efisiensi dan fleksibilitas. Agar tetap dapat survive di masa-masa mendatang, bank Islam perlu mengevaluasi diri secara terus menerus dengan selalu membuka diri terhadap berbagai kritikan yang dialamatkan kepadanya. Konsepsi yang terlalu berorientasi kepada doktrin harus diimbangi dengan kesadaran akan fakta-fakta dan tuntutan bisnis moderen, baik yang berskala lokal maupun global. Sementara itu cita-cita Islam yang ideal, seperti pemberantasan kemiskinan, pendistribusian kekayaan secara adil, dan penciptaan lapangan kerja, harus tetap menjadi orientasi utamanya. Kata Kunci:Riba, Profit and Loss Sharing, Mudlârabah, Murâbahah, Artificial Aspects of Islam Abstract:Based on the study of the history of emergence and operation of Islamic Bank and its system performance, the author conclude that the concept of Islamic bank is essentially a form of Islamization of the banking institutions. Such Islamization are limited to the marginal, artificial, and formal-institutional aspects, such as the replacement of technical terms in the banking world with a term derived from the fiqh al-mu’âmalah, the abolition of interest, and the rejection of unlawful business practices. Moreover, the Islamic bank is no different from conventional banks. The impact of such less substantial and comprehensive islamization is the perception that Islamic bank is precisely 'shackled' by the concepts underlying classical fiqh, where it tends to be counter-productive with modern business trends which are constantly demanding efficiency and flexibility. In order to remain able to survive in the future, Islamic banks need to evaluate itself continuously by always open to criticism addressed to them. The conception of Islamic banking oriented too much to the doctrine must be balanced with an awareness of the facts and the demands of modern business, both local and global scale. While the ideals of the Islamic ideal, such as the eradication of poverty, equitable distribution of wealth and job creation, should remain the main orientation.

Abû Is­hâq Ibrâhîm ibn Mûsâ al-Syâthibî (d. 790/1388), or who is known as al-Syâthibî, is one of the most famous fuqahâ’ in Maliki sect. When he was living in Granada in the thirteenth century, he faced a wide scale of social, economic, and cultural changes. At the same time, the teaching and practice of tasawwuf influenced the tendency of thinking of Islamic law. The big change supported him to formulate his philosophy of Islamic law. Mashlahah (mashâlih), as the main purpose of maqâshid al-syarî’ah, is the main concept of philosophy thinking in Islamic law that he built. The dichotomy of ‘ibâdât and ‘âdât contains the representation of fixed aspects which in one side is the teaching of worships (rites), and on the other side is the dynamic aspect from the Islamic law. ‘Ibâdât asked for a pure obedience from a human with the way has been specified by the God, while ‘âdât can receive any possible changes.Copyright (c) 2015 by Al-Ihkam. All right reservedDOI: 10.19105/al-ihkam.v10i2.714

Ibn Rusyd, better known as Moslem philosopher, but he was actually an expert in other fields, among which was islamic jurisprudence (fiqh). He wrote a monumental work in the field of Islamic jurisprudence, namely the Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid. This book compiles the book systematically, logical, and comprehensive, and serves a variety of opinions from various schools of jurisprudence that developed at that time objectively. This paper examines about Muqaddimah Bidâyah Kitab al-Mujtahid that comprise theories of understanding religious text (al-adillah al-shar’îyah) underlying causes of dissent which will be described in it, also on the systematization of this book. I finally concludes that the book Bidâyah al-Mujtahid wa Nihâyah al-Muqtashid is fiqh comparison described systematically-logical-argumentative and contains themes of fiqh holistically-comprehensive.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.1000

Sistem politik di dunia Arab modern yang umumnya dikesankan sebagai otoriter dan despotis, menarik perhatian al-Jabiri untuk menelaah akar permasalah- annya. Ia telah melakukan penelaahan secara jeli dan kemudian menemukan akar permasalahannya. Menurutnya, ada tiga hal mendasar dalam nalar politik bawah sadar masyarakat Arab yang memengaruhi realitas sistem politik dunia Arab yang cenderung tidak demokratis saat ini, yakni nalar qabîlah, ghanîmah, dan ‘aqîdah. Qabîlah merupakan representasi dari nalar politik yang nepotis dan sektarian, ghanîmah adalah manifestasi dari sistem keuangan negara yang tidak sehat (karena cenderung konsumtif), sedangkan ‘aqîdah adalah representasi dari paham ataupun ideologi politik yang doktriner. Untuk mengatasinya, ketiga pola pikir yang mendasar tesebut perlu diubah menjadi sistem partai yang egaliter dan profesional; sistem fiskal yang produktif dan sustainable; dan pola pikir yang rasional dan objektif.Abstract: Muhammad‘Abid al-Jabiri’s Islamic Political Thought: A Study of his al-‘Aql al-Siyâsi al-‘Arabî: Muhaddidâtuh wa Tajalliyâtuh.The political system in theArab modern world generally perceived as authoritarian and despotic attracted al-Jabiri to examine the root of the problem. He has conducted a sharp review and then find the root of the problem. According to him there are three fundamental elements in political reasoning subconscious Arab society that affect the reality of the political system of the Arab world who tend not democratic today, the reasonof qabîlah, ghanîmah, and ‘aqîdah. Qabîlahwas a logical representation of political and sectarian nepotistic, ghanîmah is a manifestation of the country’s financial system that is not healthy, while ‘aqîdah is a representation of understanding or doctrinaire political ideologies. To overcome this, such the three basic proficiency level mindset needs to be changed, the mindset qabîlah who was nepotistic and ethnocentric converted into an egalitarian party system and professional; reason ghanîmah converted into productive systems and sustainable fiscal; and ‘aqîdahreason converted into a mindset that is rational and objective.Kata Kunci: politik Islam, al-Jabiri, nalar qabilah, nalar ghanîmah, nalar ‘aqîdah

Basically islamic banking products derived from classical mu ’amalah contracts as explained in many various books of Islamic law(kutub al-fiqh). Since such the contracts are not applicable in banking system, it is required many efforts to transform them into banking system. There were two forms of contract transformation, firstly modification of classical mu ’amalah contracts in limit sense. In this modus, they were modified to be applicable in banking context. These forms can be reflected at the applications of mud}a>rabah, musya>rakah, and mura>bah}ah in Syari ’ah banking. Secondly, creating new contracts derived from the classical m ’uamalah contracts, for examples the contract of musya>rakah mutana>qis}ah and al-ija>rah al-muntahiyah bi al-tamli>k. Both contracts have never been known in classical mu ’amalah contracts. In the opinion of some muslim scholars, some modified contracts in shari’ah banking are not appropriate the rules of mu ’amalah shar ’iyah, among them are the applications of mura>bah}ah, mud}a>rabah, and musya>rakah. The application of murabahah contract, for example, deemed the same as the loan with fixed rate of interest.