Purpose The purpose of this study is to ascertain the factors that influence the use of Islamic banking (IB) services by religious leaders in Indonesia using the theory of reasoned action. Customers of sharia banks consist of Muslims and other religions. Based on this fact, this paper analyzes the influence of attitude (ATT), community influence (CI), religious obligation (RO) and subjective norms (SN) to predict the intentions of religious leaders in using IB services in Indonesia. Design/methodology/approach Data were randomly obtained from 119 religious’ leaders with the structural equation modeling technique used for analysis. Findings The empirical analysis data suggest that attitude (ATT) and religious obligations (RO) show a significant impact on the intentions of religious leaders to use IB services, while community influence and subjective norms have a negative impact on the intentions of Indonesian religious leaders in using IB services. Practical implications This study aims to assist Islamic bank managers in Indonesia to formulate appropriate Islamic marketing strategies and policies to increase customer trust through comprehensive socialization to religious communities. The strategy is a necessity, especially because the government is targeting a 10% growth by 2020. Furthermore, bank managers need to develop in-depth insights into their operations to attract religious leaders’ intentions. The fact shows that the stronger the understanding of individual religion, the greater their intention in using IB services. Originality/value Because of the increasing interest in adopting IB in Indonesia, this study claims three essential contributions. Firstly, it aims to examine the intention of religious leaders, namely, Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism, in assisting IB managers to design a strategy better than conventional banks. Secondly, the study findings are expected to benefit the development of literature in accordance with the economic conditions of certain religions. Thirdly, this study provides an insight into the inclusive attitude of religious leaders and their intention to adopt the economic structure of other religions.

<p class="IIABSTRAK333">Nasarudin Umar is an Indonesian Muslim scholar who has concerns on the issue of gender relations. He contributes many reflective thoughts, including the book entitled Argumentasi Kesetaraan Gender Perspektif al-Qur’an. This research is motivated by his intellectual anxiety toward Qur'anic texts that are often used as a tool of legitimacy and justification by patriarchalism. This notion has gender biased and misogynous thought in which puts women as the second actor in ritual and social contexts. On the other hand, Nasarudin assumes that gender inequality does not come from the character of religion itself but it refers to the understanding of religious thought that has been influenced by social construction. In addition, he argues that there is still ambiguity of the Qur'an inter­pretation on whether gender is a nature or a dynamic nurture (social construction). To understand the authenticity of Qur'anic perspectives, Nasarudin conducted a research on the Qur'an verses that discuss male and female relationships by applying thematic analysis (called Tafsir Maudlui) with various approaches such as semantic-linguistic, normative-theological and socio-historical. The result showed that the Qur'an does not expressly support the two gender paradigms of either nature or nurture. It only accommo­dates certain elements within the two theories that are in line with the universal principles of Islam. Generally, the Qur'an recognizes the distinction between men and women but the distinction does not benefit one party while marginalizes the other. The distinction is needed precisely to support the harmonious and balanced, safe, and peaceful life and full of virtue.</p><p class="IIABSTRAK333" align="center">_________________________________________________________</p><p align="justify">Nasarudin Umar adalah cendekiawan muslim Indonesia yang me­miliki concern terhadap persoalan relasi gender. Ia banyak mem­berikan kontribusi pemikiran-pemikiran reflektif, diantaranya Buku Argumentasi Kesetaraan Gender Perspektif Alqur’an. Penelitian ini dilatarbelakangi kegelisahan intelektualnya karena teks-teks al-Qur’an sering dipakai sebagai alat legitimasi dan justifikasi paham patriarkhism yang bias gender dan sarat misoginis yang menempat­kan perempuan sebagai the second dalam konteks ritual maupun sosial. Nasarudin berasumsi bahwa ketidakadilan gender bukanlah bersumber dari watak agama itu sendiri namun berasal dari pe­mahaman dan pemikiran keagamaan yang dipengaruhi oleh kon­struksi social. Menurutnya, masih terjadi ambiguitas penafsiran al-Qur’an tentang apakah gender itu bersifat nature (kodrati) ataukah bersifat nuture (konstruksi social) yang dinamis. Untuk memahami autentisitas perspektif al-Qur’an, Nasarudin melakukan penelitian terhadap ayat-ayat al-Qur’an yang membahas tetang relasi laki-laki dan perempuan dengan menggunakan analisis tematik (<em>tafsir maudhui</em>) dengan berbagai pendekatan seperti semantic-linguistik, normatif-teologis maupun sosio historis. Hasil­nya, al-Qur’an tidak secara tegas menyatakan dukungan terhadap kedua paradigma gender baik <em>nature</em> maupun <em>nurture</em>. Al-Qur’an hanya meng­ako­modir unsur-unsur tertentu yang terdapat dalam dua teori yang sejalan dengan prinsip-prinsip universal Islam. Secara umum al-Qur’an mengakui adanya perbedaan (distinction) antara laki-laki dan perempuan tetapi perbedaan itu tidak meng­untungkan salah satu pihak dan memarjinalkan pihak yang lain. Per­­bedaan itu diperlukan justru untuk mendukung obsesi al-Qur’an tentang ke­hidup­an harmonis, seimbang, aman, tenteram serta penuh kebajikan.</p>

Dalam konteks Indonesia, sejak tahun 1970-an, Nurcholish Madjid adalah ikon cendekiawan Islam yang dianggap paling kontroversi sekaligus paling kontibutif. Pemikirannya berkelindan diantara tiga tema besar; Keislaman, Keindonesiaan dan Kemodernan. Dia berani mendekonstruksi pemikiran pemikiran Islam yang dianggapnya sudah mengalami fosilisasi, kemandegan, stagnasi dan  kejumudan yang membuat umat Islam menjadi kehilangan daya adaptasinya menghadapi laju problematika kehidupan nyata yang semakin kompleks. Salah satu pemikiran yang dianggap paling polemis dan kontroversial adalah ketika ia mendekontruksi eksklusivisme dan menawarkan inklusvisme sebagai gantinya. Hal ini jelas dianggap melawan arus pemahaman mainstream. Sebagai cendekiawan neomodernisme, Ia membangun nalar inklusivisme menggunakan pendekatan dan metodologi modern tanpa menafikan  argumensi doktrin-doktrin otentik Islam itu sendiri, yaitu al Qur’an dan hadis plus pendapat ulama-ulama terdahulu. Oleh karena itulah, walaupun sejak ia mempublikasikan pemikiran-pemikirannya, ia telah mengundang kontroversi yang hebat bahkan sampai saat ini, ia tetaplah dianggap sebagai pemikir yang paling memiliki kontribusi yang cemerlang bagi dinamika pemikiran Indonesia.

In contrast to the secular economy of capitalism and socialism, Islamic Economy is the one built on syariʻah bases, norms and divine transcendent values  in the divine revelation, the al-Qurʻan and the ḥadiṡ. In order to understand the essence of syariʻah, it is necessary to conduct shifting paradigm from a literalist approach merely  focusing on textual and legal meaning to a substantialist approach seeking to capture the moral  ideas and   the original meaning of the syariʻah beyond  the text,  which are trans-historical or transcendental being  and universal (general principle).  This paradigm shifting occurs as  the text is limited while the reality is infinite. Among the substantialist  approaches offered is  the use of maqashid syariʻah and mashlaḥah.  Maqashid syariʻah refers to the essence of God's intention (Law Giver), which is the most essential formulated into five elements, they are: حفظ الدين  (the religion keeping), حفظ النفس  (the soul keeping), حفظ العقل  (the intellect keeping), حفظ النسل (descendant keeping) and المال حفظ (the wealth keeping). Then, hierarchically, maqashid in classical theory is developed into 3 levels: الضرورية  (primary needs /basic  necessity), الحاجية  (secondary needs), and التحسينية  (tertiary needs). Under the argument of maqashid syariʻah,  this Islamic economic concept must be developed, therefore  on the one hand the Islamic economy will not lose its divine morality, but on the other hand it can also develop dynamically, progressively and even ready to handle the  contemporary economic problems. Based on the explanation above, this research is focused on what is the basic philosophy that is the basis of the formulation and development of Islamic economics? This research data is library. The data collection method uses the documentation method, namely: collecting, then reviewing the data collected. After the data is collected, the data is analyzed by reducing data, presenting data in narrative form, and drawing conclusions. This study concludes that the Islamic Economy is closely related to the maqashid syariʻah namely ḥifẓ al-mal. Maqashid syariʻah is the basis for the development of the Islamic economy because it aims at the goal of creating human welfare and happiness by balancing the circulation of property fairly and balanced both personally and socially. Understanding of maqashid syariʻah is a necessity in berijtihad to answer various economic problems. Understanding of maqashid syariʻah is not only needed to formulate macroeconomic policies, but also policies that are microeconomic. In the economic context, maqashid syariʻah has a dual role, namely: as a means of control as well as a social engineering tool to realize human equality. He provides a rational philosophical basis of economic activity. Without the maqashid syariʻah, the understanding and practice of Islamic economics will be narrow, rigid, static, and slow. Islamic economics will lose the spirit and substance of its shari'a. But on the contrary, with the maqashid syariʻah the Islamic economy develops elastic, dynamic, in accordance with the character of the Shariʻah Islam which is universal and relevant for all space and time

Kata Kunci: Normativitas, Historisitas HASIL DAN PEMBAHASAN 1. Normativitas dan Historisitas: Ketegangan yang Akan Selalu AdaSecara normatif, Islam itu absolut, sakral dan universal yang kebenarannya trans-historis melewati batas ruang dan zaman, sehingga dalam wilayah ini ia tunggal. Ketunggalan Islam terwakili oleh al-Qur'an -walaupun Islam telah ekspansif dalam area multi-bahasa dan menyejarah dalam multi era -tetapi sumber norma itu tidak pernah mengalami distorsi. Sebagaimana ungkapan Muhammad Iqbal "the prophet of Islam seems to stand between the ancient and the modern world. In so far as the source of his revelation in concerned he belong to the ancient world, in fo far as the spirit of his reveleation is concerned he belongs to the world" (Nabi Muhammad, rupanya berdiri diantara dunia purba dan dunia modern, sejauh mengenai sumber masa wahyu, maka dia miliki dunia purba, sejauh dengan spirit dan jiwa wahyunya, maka dia adalah milik dunia modern, kapan saja tidak pernah usang (Iqbal, 1981: 126).Al-Qur'an merupakan sumber norma yang mengatur kehidupan manusia dalam hubungan vertikal dengan Tuhan maupun hubungan horisontal sesama manusia. Ia memuat nilai-nilai kemanusiaan yang universal yang diberlakukan kepada semua manusia pada tingkat yang sama. Dalam khazanah pemikiran Islam al-Qur'an telah melahirkan sederetan teks turunan dengan berbagai versi, sifat, dan pendekatannya yang sedemikian luas dan mengagumkan. Teks-teks turunan itu merupakan teks kedua -bila al-Qur'an dipandang sebagai teks pertama-yang mengungkapkan dan menjelaskan makna-makna, norma, simbolisasi dan substansi yang terkandung dalam al-Qur'an dengan kecenderungan dan karakteristik, visi, misi dan orientasi, perspektif dan teori yang berbeda-beda (Gusnian, 2003:17).Namun ketika Islam normatif ditransformasikan dalam ranah empirik dan historisitas manusia, maka kebenarannya menjadi profan, temporer, terikat ruang waktu, karenanya pada level ini, Islam menjadi dinamis, relatif, dan plural. Hal ini terjadi karena meskipun teks al-Qur'an diyakini seakan-akan sebagai penjelmaan dan kehadiran Tuhan, namun begitu memasuki wilayah sejarah, firman Tuhan tadi terkena batasan -batasan kultural yang berlaku pada dunia manusia. Pada periode awal pembumian al-Qur'an ketika hegemoni Muhammad SAW yang memiliki hak otoritatif sebagai penafsir tunggal masih ada, maka homogenitas makna terhadap al-Qur'an masih relatif dapat dipertahankan (Hidayat, 1996:9). Tetapi ketika Islam telah mengalami perkembangan secara geografis dan zaman, wajah Islam menjadi semakin beragam dan heterogen.Timbulnya perbedaan adalah karena manusia yang imanen hanya berusaha mendekati kebenaran al-Qur'an dengan otoritasnya masing masing hingga parameter kebenaran pun berbeda-beda. Implikasinya, setiap usaha manusia memahami teks selalu dilakukan dengan sebuah model yang menjadi kaca mata dan juga