SOCIAL THEOLOGY : RE-ACTUALIZING CULTURAL VALUES INTO SOCIETY TRANSFORMATION

This paper discusses the issue of theology that is indebted to sciences and technology. Technology, even though imposes a negative impact on theology particulary to those whose faith is still unstable, has strengthened Moslem‟s belief and does not become a threat. How technology reinforces the faith of Moslem is strongly related to the agenda of reactualization through the praxis activities. The mode of social life should be put on the basis of social transformation in accordance with needs and challenges. The tranformation is closely tied to the development with race structure or human consciousness with the environment. The modification of human life in order to achieve such transformation can be actualized through four basic cultural structures: ethical constitution, esthetic, work orientation and the knowledge of technology. The writer concludes that four elements mentioned above determines the success of Islamic civilization for the future life.


Introduction
Taufik Abdullah raised a magnificen statement that when word is upgraded to concept, it becomes meaningfully problematic.While dictionary cannot represent the meaning but it states the point.Determining the meaning is hegemonic working from an interest. 1This notion proposed the difficulty to understand a word in utterances.For instance, the word "teology" means a science of God. 2 This word presumably came from western intellectual treasure which possess their own sosiologic.In accordance with Mircea Eliade, theology was firstly adopted by Christians related to the Metodologis, Media Inovasi, Jurnal UMY, No. 2 tahun VII 1996, h.7  2 Paul Edward, The Encyclopedia of Philoshophy,  vol III, Macmillan Pub.Co., New York 1967, h.348  connotation of their God and its doctrins,3 historically, this discourse was influenced by Hellenis"s models. 4Theology originally came from the Greek word, theos and logos.In English, theos is synonymous to the word God, while logos is synonymous to word, discourse, thought, and reason.Referring to the lexical meaning, theology can be defined as a rational discourse of God.In the development, it was broadly interpreted because it includes the relationship between God and universe and human beings. 5Based on the broad meaning of theology, it today becomes a trend among Moslem society, although Islam has its own term "Kalam" which is purely Islamic product.According to Afif Muhammad, this tendency emerges from nasty assumption toward Kalam and its discussion that is regarded as merely the science of God. 6 Whereas "belief" as the main discussion in Kalam is not only related to the meaning of God in "academic" meaning, 7 it is also related to Moslem historical experiences and daily life.
Theology is more used rather than Kalam may be caused by some reasons.First, Kalam is considered as the science discussing unreachable substance of God.Contextually Salaf clergy deem that the limitation of human mind cannot reach the Greatness of God. 8 Second, the discussion in Kalam is dialectic-filosofy-based and includes numerous technical terms, therefore, it is quiet difficult for laymen to understand them.Third, jadal (diaclectic) as the method in Kalam claimed by Abul A"la al-Maududi is often potential to be problem. 9he previous reasons indicate that the concept of "Kalam" needs to be formulated in order to generalize the concept.In other words, the use of term "theology" is a common phenomenon as the demand from reinterpretation and reactualization of Islamic thoughts treasure,10 thus, the writer prefers to use the term "theology" than "Kalam" in the title of this article.
Furthermore, when "theology" is linking up with the word "social" which relates to society existence, therefore, the meaning of both words become a unit concept that refers to the human historical experiences.In other words, the label "social theology" implies other topics other than deism such as human transformation.The meaning is believed to be reflection of theology dynamics which is not discussing the deductive character of God, but induce real problems faced by people.The idea of God still becomes mainstream even the focus is directed to globalize theologic view to concrete reality.The discussion of God through dialogue of realities including human issues, religions pluralism, poverty, and human transformation becomes a method and characteristic of contemporary theology. 11his article presents a part of contemporary theology problems namely deity taken from social approach through cultural values research.The perception is imbued by Malek Bin Nabi theory, an Aljazair expert,

Social Theology as the Human Transformation
The perception of human prestige related to individual and social rights is an undebatable reality.Individual right in society indicates a joint responsibility toward society prosperity, while social right in individual indicates an obligation of each individual toward society.The undeniable right of individual is based on theology principle namely human responsibility to God in the Judgment Day (Yaum al-Hisab). 12he individual responsibility arises principle implication in the pattern of human life, a person will not be prosecuted except for what did.One of the consequences is prejudgment that every individual is able to select what will be right or best to be done. 13urcholis Madjid stated that in praxis order, an individual is not free individual, but he is related to other individuals.Thus, he needs to consider his action to be "shaleh" (appropriate with individual right and duty).If a person goes across other"s line, it may cause chaos or sin in religious term. 14This notion is in line with the one proposed by Murtadha Muthahhari, if an individual is potential to have individual sins, members of society are potential as well. 15Social problem solving pattern is needed to avoid social sins which includes a social changing to be better or it is known as social transformation.Thus, the writer positions social theology as social transformation.
Moreover, social problem solving or social engineering, as prorposed by Less and Presley, or M.N.Ross called it social planning, or changing management, proposed by Ira Kaufman contains essential refusal toward history determinism and acceptance toward human existence as an entity that does not include only individuals. 16ocial transformation is a proprietary and care for its own social existence.It comes from an exhortation to form a society as it should be (das sollen), but the reality is what it be (das sein).In other words, transformation is transforming to be better or having a progress in society, as stated by Dawam Rahardjo. 17awam Rahardjo added that the theory of transformation covers two locus developments, first, the development in "race structure" or "awareness" of themselves and the surroundings, proposed by August Comte, second, the development in "bottom structure" or social and material condition in the human life, proposed by Spencer, Saint Simon, and Karl Mark. 18

Reunderstanding the meaning of 'Human as Agent of Change'
According to Malik Bin Nabi, 19 human world ('âlam al-insân) is more salient part of cultural parts other than ground world ('âlam at-turâb) and time world ('âlam al-waqt).Human will later be able to take the culture into social change to be better. 16 In the context of human change, Malik Bin Nabi presented historical facts in three phases.First, faith period (marhalat al-îmân) started from the first day of Al-Qur"an revelation until Siffin war.In this era, spiritual element was so strong, but it decreased at Siffin war.Second, Islamic cultural phase (marhalat as-saqâfah al-Islâmiyyah) remarked by maturity in thoughts and understanding of Al-Qur"an and al-Hadîts as the concept.This condition is regarded as the collapse of Muwahhidîn dynasty.The third phase is the backwardness and decline period started after the collapse of Muwahhidîn dynasty.Moslem society in the phase of pasca Muwahhidîn are the people who are qâbil li al-isti'mâr (imperialable: ready [to be-] colonized), 20 more than is colonized (musta'mar).
There is a significant difference between al-isti'mâr (Imperial: colonization) and qâbiliyyat al-isti'mâr (imperialability: ready [to be-] colonized)."A moslem who has nothing to improve or achieve the goals of his life," Malik said, is a colonized moslem.He is categorized into mustad'afîn (weak people) those who may God forgives them. 21owever, "if a Moslem is reluctant to utilize his possession and struggle to improve his life, thus, he is ready to be colonized," Malik added.This means that before being colonized, he himself is ready to be colonized.In conclusion, internal factor has main role to make a person to be as he is.In searching the reason for the decline of moslem, people often direct it to the cruel of western colonizing without awaring that the main cause is coming from themselves.
The analysis from Malik is reinforced by Al-Quran verse which means "Indeed, Allah will not change the state of a group except they struggle to change their own state" (Q.S. ar-Ra'd: 11).The words "mâ bi qawmin" in this verse means "the states of a group including decline, progress, and external civilization".The words "mâ bi anfu-sihim" at the end of the verse means "what they own such as thought, the way of thinking, mentality, and progression spirit, or the words "mâ bi anfu-sihim" may have different meaning that is factors or variables in a group.Based on the interpretations, it can be concluded that to go from decline to the progress, Islam people need to change the way of thinking and mentality (as the form of "ma bi anfusihim").This has become main focus lately to develop Islamic civilization individually or in group.
The change should start from individual (fard) of Moslem to transform it into person (syakhs).The transformation allows a modification of important elements in oneself in relation with his community and develops social tendencies in relation with his society. 22ccording to Malik, person (syakhs) is not only an individual with special characteristics, but also with better ability to produce and as the product of civilization.
Active interdependence between a person (syakhs) and society will shift and stimulate the action of society, and it will affect the action in the journey of society and history.Malik stated that in a person may include two characteristics.First,it is absolute and cannot be influenced by history, but it is natural and a gift from God.Second, it is not absolute, dynamic, and can be influenced by social change and history.The second characteristic, according to Malik, is a social entity. 23Malik related the first characteristic (absolute) to anatomical and physiological characteristics which determine the external form of a person.On the other hand, the second characteristic (changeable) is a mental and psychological format formed from social behavior and history"s journey.This sociohistoric thought seems to be Malik characteristic.In addition, he added that social action and history" journey is the product of three human elements: hand (yad), heart (qalb) and mind ('aql).Every activity is boosted by emotional motivation, mind"s guide and consideration, and physical movement.
Every event and historical action cannot be separated from interaction of three worlds: (a) world of figure/ personage ('âlam al-asykhâsh), (b) world of mind ('âlam al-afkâr) and (c) world of materials ('âlam al-asyyâ').
Although figure/ personage (asy-khâsh) is the main element, Malik considered that world of mind ('âlam al-afkâr) plays a dominant role.The wealth of a community is not measured by the materials they own, but ideas they explore.
Furthermore, mistakes in Moslem community especially the Arabic nations producing oil, in accordance with Malik, is that when they receive political independency from their colonial nations, they apply "materials civilization" (al-hadlârah asy-syai'iyyah) which based on wealth accumulation and thinking development through interaction with other nations is pushed away.
Malik argued that attempt to develop and bulid a community (Moslem community) may be inspired from Western community.This implies that interaction between two civilizations arises the development of both civilizations.Therefore, the civilization will never develop without any positive interaction between communities.
Anyway, Western civilization will never be achieved without interaction with Islamic civilization by adapting positive progressive thought. 24The shellacking of Moslem in competing with Western community in fact is caused by the fault in comparing real needs (adl-dlarûrât alhaqîqiyyah) with side needs (adl-dlarûrât almuzayyafah).The confusion affects the world of figure and mind of Moslem people, thus it causes irregular moral and behavior decadence. 25hen, Malik concluded that the real problem is not "how to teach Moslem people their faith and belief", but rather "how to recover faith and belief effectivity to create social effect".It can be implied "The problem is not to prove the existence of God, but to remind that the awareness of God existence enable one soul to grow moral power. 26ased on the previous explanation, Malik Bin Nabi proposed a modification for awareness, the way of thinking, and social condition through actualization of four cultural basic values: moral constitution (aldustûr al-khuluqî), aesthetics (al-dzawq al-jamâlî), logic working (al-manthiq al-'amalî), and industrial technique (ilm al-shinâ'ah).Malik considered that these four elements may represent the elements of society to better change.

Moral Constitution (al-Dustûr al-Khuluqî), and Aesthetic (al-Dzawq al-Jamâlî)
Discussing "moral" and ethic does not merely mean a polite matter, but rather basic meaning as a comprehensive concept as starting point of life view on right or wrong, so that, ethic constitution (al-Dustur al-Khuluqî) in a broad meaning covers whole world look and way of life. 27According to Karl Barth, as quoted by Nurcholis Madjid, ethic (from ethos) is equal with moral (from mos).Both are phylosophies of customs (sitten).Germany word Sitte (from Germany kuna, situ) means moda (mode) human behavior, a constancy of human action.Thus, in general ethic and moral is philosophy, science, or discipline about human behavior mode or human action constancies. 28eferring to the meaning above, the moral constitution proposed by Bin Nabi ir related with human moral force in response to change of modern life.This means that as its duty moral constitution is expected to bind up cultural parts so that all of them interweave and characterize the culture, on the other side, these bounds seems enable to create the character of the way of life and behavior of individual.
Malik asserted that there is a special relationship between moral principle and aesthetics, 29 in fact, it is an organic interaction and has an important social function because the interactions determine cultural characteristic and civilization direction profoundly when they are attached to life pattern and individual behaviors.The organic relationship is obvious when it is focused on the aesthetic, which grows a civilization, but it is ended in "a great fire" caused by a man like Nero or a woman like Messaline.On the other hand, a culture prioritizing moral principles created a civilization with static and petrified deity, and ended by the beackwardness led by tarekat commander. 30urther investigation will show that ethic principle and aesthetic affects other life 28 Nurcholish Madjid, Islam Doktrin…, h.468 29 Orientasi estetika yang digagas Malik bin Nabi diilhami dari sabda Nabi Saw.: "Tidak akan masuk surga orang yang di dalam kalbunya terdapat sebiji sawi kesombongan."Seseorang bertanya kepada Nabi, "bagaimana jika ada laki-laki yang senang jika baju dan terompahnya bagus?"Nabi menjawab, "Sesungguhnya Allah itu indah dan mencintai keindahan.Yang namanya sombong adalah menolak kebenaran dan menghalangi manusia dari kebenaran."(Sahih Muslim, I: 193, hadis ke-137; Lihat juga, Musnad Ahmad bin Hambal, I: 299, dengan redaksi dari Muslim).
30 Malik Bin Nabi, Syurût al-Nahdhah, Dar el-Fikr, Damaskus, Cet.Iv, 1987   areas including patrilineal and matrilineal family structure, ideology "art for art" which prioritises aesthetic and ideology "bound literature" which prefaces ethic values to political method issues.In this political concept, how glory skyscrapers seen as aesthetic motive, while "society prosperity" is unifinished.Therefore, it is obvious that ethic values and aesthetic affects the direction of purposed transformation (change).

Work Orientation (al-Manthiq al-'Amalî)
Work orientation or work ethos often raises hot talk when it is connected to the view of social transformation.The issue is a fact that no nation with Moslem citizen becomes developed country.A discussion about the growth level in Islamic countries can mean discussing an unreached thing. 31The class of unemployed people in Islamic countries becomes a class to be questioned about the social transformation.Is there any discussion about work orientation is Islam?or Is there concept of Qur"an which motivate people to work?If the answer to the question is reverse to the reality in Islamic society in which poors and low class people gather, so that no reason needs to be questioned.The concept of Al-Qur"an is fascinating in declaring the criteria of "al-mukminun" with work requirement.Every word "Amanu" (people who have faith) is accompanied by "wa "amil al-shalihat" (and people who do good deeds). 32uhammad "Âbid Al-Jâbirî stated that the values of good deeds is based on faith and faith itself (in Islam) is not oriented to Allah because He is the Great Rich but to human. 33o that, it is not uncommon that the word "al-Îmân" in Al-Qur"an is attached to the word "al-"amal al-shâlih" by relating to syarat and masyrut, other countries without any effort to "create something".How people achive a transformation, when a need for needles still be fulfilled by importing from China.

Conclusion
The writer asserts that the faith system in Islam is supported by science and technology.In other words, the fact that universe is originated from sometime in the past in which is created from nothing (creatio ex nihillo) indicates the existence of God supported by modern scientific theory.William Craig, a Barkeley modern phylosophist stated that Kalam cosmologic argument guides us to the declaration of one Khâliq in the universe without any change both before and after the universe created.
This cosmologic proving is expected to be substantial materials for Moslem that Islamic theology is supported by science and technology.Therefore, Islam people need to welcome the technology as faith strengthen, not threat.The reactualization of this principle should be done through variation of practical activities later on.