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CHAPTER I
INTRODUCTION
Islam as a religious courses. Not infrequently we see the actions and attitude of a person who still confuse between truth and progress. What he saw as progress, and immediately be judged properly. In fact, the truth is different from the ideal of progress. Truth is non-comulative (not increased), while progress is cumulative (increases). That is, the truth will remain that way the whole time, while the standard was developed to follow the progress of time. Religion, philosophy, and art including the category of non-cumulative.Something that is considered true since time immemorial, until now still be accepted as is also true. Of course the author meant the truth after truth through a process or mechanism. If there is a change, then what was previously thought to be true, will be shifted to be less true, or turn out to be wrong. For those who accept the truth of the philosophy of Aristotle, Ibn Ruysd, menaganggap remain true forever, as long as there is no other thought that "affect" his mindside later.Pragmatism is a theory of truth which first developed in America, which was developed by William James (1842-1910), a distinguished professor at Harvard. This theory has evolved since 1970, with the core teachings, that the belief it would be true if any element of order. The size of the truth is, apakahh belief can lead people on purpose. Pragmatism rejects the view of the truth of the rationalist and idealist, because their views are not useful in practical life. William did not reject diversity as an experience, not as truth.Of course Islam is not like that judge a truth. Islamic teachings affirm the truth only comes from God (Qur'an 18:29), or not useful in practical life, if it is from God, faith requires a Muslim that it is the truth. More emphasized, not to deceive the progress of truth. Similarly, Islam explains about his time in determining the truth. This is important as the authors put forward a better understanding of the basic foundation of religion (Islam). And how a Muslim should behave, say and berfikiran appropriate guidance and teachings of his religion.
II. More Understanding of IslamAs Muslims, ideally we are required to be Muslims who kaffah. (Qur'an 02:208), and authentic (Qur'an 19:36). Required to be zealous about Islam or thorough, in terms of thinking, saying and doing. While Muslims claim to be authentic, that is not contaminated with other teachings. Two demands are limited concerning faith, worship, Shari'a, and morality. The question then is, whether it makes two demands of Muslims rigid, inflexible? This is the main point of this paper the author explores.To be objective, of course, we are not going to answer the above questions in apologetics. However, theoretically we examined through the lens of the historical period of the early teachings of Islam by the Prophet who acted as the bearer of the message and the early generations in his future. Next, we look at the comparison with the teachings of the latter implicated as a "modern doctrine" in the global scope. It is also likely to in fact be thought of Muslims understand their religion, to selanjtnya developed as an ideal standard of religious education.Idealitanya, Islam is a religion that is very broad, deep, and integrated. Coverage is not just struggling around the teachings of fiqh (law). In the main teaching source (Al-Qur'an and as-Sunnah), Islam also spoke on all aspects of human life, both in the capacity as indifidu, as well as community groups. Understanding of teaching and hablun hablun minallah minannas, none other than the one-unit complex of Islamic teachings.Because it is guidance and teaching, Islam is also essentially "something" that people sought. He comes from Essence who created man, life and everything permasalahnnya, which of course will better understand human existence, than the man himself. Islam is a universal belief that designed a simple, easy and logical to be understood, as well as applicable. Furthermore, the author deliberately put forward the following real examples of Islamic teachings that directly exemplified by the Prophet King. The author will not include the many Qur'anic texts or traditions that actually seemed apologetic.
III. Equation Position In IslamIn many books wal khulafaurrasyidin Nabawiyyah sirah, many of us have encountered the teachings about human equality. One example, what happened in 636 AD, when Umar bin Khattab traveled to the city Qudsi to accept delivery of power from the Roman emperor to rule Daulah Islamiyah. According to history, the city Qudsi previously under the authority of the Roman-Christian, after the transition rule of the Children of Israel, for not less seven centuries.During the trip, the Caliph only bring seokor camel riding by turns: a time of Caliph Umar who rode a camel, while the guards walking underneath. At other times the opposite: the bodyguard of the Caliph caliph riding a camel and on foot. And so on, until arriving at their destination.Upon entering the city Qudsi was predominantly Christian, the Caliph Umar gets their turn walking, while riding a camel is a bodyguard. Seeing the incident, residents Qudsi previously known figure of Umar bin Khattab as caliph was both surprised and amazed. They are shocked, how could a walk caliph riding a camel while his bodyguard instead.Yes, a rare sight, and strange to them, even perhaps for anyone who is not familiar with the teachings of Islam. Religious rights are equated between leader and followers, between the rich and the poor, men and women, and certainly between the government and its people. Human values, as implied in the Quran, only depending on the quality ketaqwaannya only. No other.Regardless of the validity of the story above, the content of the story is also ditauladani Prophet Muhammad as a carrier of the message of Islam. Prophet never distinguish his people according to the classification of the common assessment standards community became Quraish at that time; in which the Apostle was born and grow. He even opposed the ordinance tendency socialize Arab society at that time, namely the standardization of human judgments and views of materialist factors genitas.Since the beginning of the Apostle was always giving paragon abolition fanaticism values of groups and parties. Therefore there is no difference between one another in bermuamalah, whether social, economic, political, legal as well. In the application of the law, the principle of equality and justice truly apply to him. In fact, even his daughter Fatimah, if caught stealing, the punishment is the same as the others: cutting off of hands, without consideration of the daughter of the Apostle.In the social aspect, very viscous equation models, and even tends to look "extreme" acted the Prophet. We will never hear the word 'disciple of the Prophet', let alone the helper of the Prophet. There was only the term 'Companions of the Prophet'. We certainly believe, that only the Apostles was the only man of his day who received direct instructions from God in the form of revelation. While the addition of the Prophet is, in today's terms, his followers or disciples.Prophets who taught them all what Allah revealed. So the prophet is a teacher, and other course students. But, with his humility, he never show himself to be called as a teacher. Everyone who knows and lives his day is nothing but a sahabtnya. There again, my friend Abu Huraira famous among ualama tradition as thousands of hadith narrators, not another, according to our tradition-Khaddam (helper) of the Prophet.That's one of the core teachings of Islam in terms of equality among humans. There's nothing to meresa higher or lower than others because of power, wealth or ancestry. Differences between people in the sight of Allah is only assessed from ketaqwaannya. Who can judge a person's quality of piety? There were none but Allah. No other faith is a private matter between the Lord God.With a foundation of understanding the above, is a person who does not know the teachings of Islam is a nobody who judge others less of it, or conversely, more noble. There's no reason that justifies-the teachings of Islam-degrading or glorifying someone else, beyond decency and ethics of civility manners of society as it should.Moreover, if a majority of city dwellers Qudsi non-Muslims feel weird while watching the arrival of the Caliph Umar ibn Khattab with guards by alternating riding a camel, so this time with a Muslim majority population, whether the people of Indonesia will also see any discrepancies or oddities when looking at the president of Indonesia is menyupir car who boarded by the bodyguards or aides? Could it be?!One more, if the Prophet who is believed to be great teachers for his companions, then do not consider them as disciples, but rather companions only; how we who work as teachers, religious teachers or lecturers should feel taller in front of our students?; We consider su'ul students pringainya adab when little or no respect for us as their teachers? This is the heart of a true education in Islam we understand it together.
IV. Religious Education to reviewHumans are creatures who can educate and be educated (homo educabille), while other creatures are not. In this dimension, human beings have the potential to become the object and the subject of self-development. Education as a vehicle for self-development should be based on the potential of human beings, because human potential is not likely to thrive in the absence of external stimuli, in the form of education. In reality, human beings are capable of thinking, in politics, has freedom of choice, self-conscious, has the norm, carpenters asked, he said a culture. A reality that is not owned by other than human beings.At this point, the authors see the necessity of pararelitas between zealous about Islam must be a figure with the potential of the man himself. Are not Muslims are human too?! Therefore, the demands of potential development as a human being, a necessity that can not be negotiable. In the golden age of historical Islam, integration becomes zealous about Islam and increase human potential is an example of conscious not only by Muslims, but also by scientists are recognized non-Muslims. Without the integration question, the ideals of the Islamic golden age repeat; be khairulummah (best people) is no more just a figment.
V. Mempertanyaan dichotomy SciencesThings should be straightened out first in an effort pararelitas, the effort to ward off what is developing in the middle of the Muslims in understanding the science pngetahuan; science dichotomy. The author concludes, religion is a unity that includes ethics, culture, trends, and attitude that comes from guidence-idealist, an ideal guide to apply in life today. Understanding of religion and religiosity are not narrowed to a mere ritual behavior, but it certainly covers all aspects of life. Covering an area of any person's life, with obedience, then the area of the same religion can diejahwantahkannya.No other religion spirituality into the early foundation of a religious building of a servant. Because only the foundation-without mengkerdilkan urgensitas ubudiyah-implementation practice rituals of worship can still be viewed as a servant in a religious observance intact. A building will seem clearer over the completeness of the style of the building. Ethics, trends and attitudes is a "complement" religious person. Whatever his religion.With the above understanding, the authors then questioned the separation of science developed in the community: there is a science of religion, science is also a general (non-religious). A growing understanding of religious knowledge is knowledge that is directly related to religious spirituality. While that is not directly berhuungan, say the general sciences. Physics, matemtika, biology, economics, chemistry, architecture, medicine and the like are examples of non-religious sciences. Really? Let us build an assumption with some examples of the following cases.As with the issue in general, understanding of diversity as it had become the object of debate between the pros and cons. Yet so, as far as the writer's observation, the source can be mapped disputes arising from different points of view the meaning of religion, as well as the immediate effects in everyday life.There are good writers put forward a question that could be an example that all science can be theologians. There is the question: "What relation between automotive science with religion?" At first glance, it seems the innocence of this question. But did not rule it bodes disapproval questioner at understanding the writer on religion, including the perception of equating all the sciences.In response, the author then presents a new experience that happened some time ago, so still very fresh in the memory. Once when the writer went to a campus where teaching. Suddenly, in the middle of the trip, car writers strike. According to schedule, a few moments the author should keep an eye on the Middle Semester Exam (UTS).Authors assume, the students might not want to know the reason for the delay writer into the exam room. However, fortunately there is a clever fellow automotive, could soon come and help fix the car broke down earlier. So, selamatlah author of presumption as inconsistent time lecturer.Is not religion (Islam) told his people into a figure who could be trusted, trustworthy, and so on. With the ability to automotive, concerns are assumed to be a figure that does not mandate can be ignored. Is not, "ma la yatimmu illa al-compulsory bihi fahuwa mandatory"? Automotive capabilities are intermediaries succeed as a highly religious obligations.If anyone asks: where lies the obligation as a religious figure dlam these examples? Personality trustful, trustworthy is one of several kawajiban a Muslim. That is, personality may tidk Muslim hypocrites. Simply put, are hypocrites is haraam; being trustworthy is mandatory.Still in the capacity as an intermediary, eksaks sciences is also important to be categorized as a science of religion. Imagine, how can we execute the command of God to think about how the creation of the heavens and the earth, if not mnggunakan sciences of astronomy and physics?; How a Muslim might also want to reflect on the process of creation of living things, to further strengthen his faith, not by biology kalauu? It is impossible not it!In this realm the author wanted to make sure that all of science into the category of religious knowledge, as long as the mediation of an intermediary dufungsikan getting to know his power. In contrast, the science that will weigh religious saklek bland if you can not take the owner to getting closer to Him.
INTRODUCTION
Islam as a religious courses. Not infrequently we see the actions and attitude of a person who still confuse between truth and progress. What he saw as progress, and immediately be judged properly. In fact, the truth is different from the ideal of progress. Truth is non-comulative (not increased), while progress is cumulative (increases). That is, the truth will remain that way the whole time, while the standard was developed to follow the progress of time. Religion, philosophy, and art including the category of non-cumulative.Something that is considered true since time immemorial, until now still be accepted as is also true. Of course the author meant the truth after truth through a process or mechanism. If there is a change, then what was previously thought to be true, will be shifted to be less true, or turn out to be wrong. For those who accept the truth of the philosophy of Aristotle, Ibn Ruysd, menaganggap remain true forever, as long as there is no other thought that "affect" his mindside later.Pragmatism is a theory of truth which first developed in America, which was developed by William James (1842-1910), a distinguished professor at Harvard. This theory has evolved since 1970, with the core teachings, that the belief it would be true if any element of order. The size of the truth is, apakahh belief can lead people on purpose. Pragmatism rejects the view of the truth of the rationalist and idealist, because their views are not useful in practical life. William did not reject diversity as an experience, not as truth.Of course Islam is not like that judge a truth. Islamic teachings affirm the truth only comes from God (Qur'an 18:29), or not useful in practical life, if it is from God, faith requires a Muslim that it is the truth. More emphasized, not to deceive the progress of truth. Similarly, Islam explains about his time in determining the truth. This is important as the authors put forward a better understanding of the basic foundation of religion (Islam). And how a Muslim should behave, say and berfikiran appropriate guidance and teachings of his religion.
II. More Understanding of IslamAs Muslims, ideally we are required to be Muslims who kaffah. (Qur'an 02:208), and authentic (Qur'an 19:36). Required to be zealous about Islam or thorough, in terms of thinking, saying and doing. While Muslims claim to be authentic, that is not contaminated with other teachings. Two demands are limited concerning faith, worship, Shari'a, and morality. The question then is, whether it makes two demands of Muslims rigid, inflexible? This is the main point of this paper the author explores.To be objective, of course, we are not going to answer the above questions in apologetics. However, theoretically we examined through the lens of the historical period of the early teachings of Islam by the Prophet who acted as the bearer of the message and the early generations in his future. Next, we look at the comparison with the teachings of the latter implicated as a "modern doctrine" in the global scope. It is also likely to in fact be thought of Muslims understand their religion, to selanjtnya developed as an ideal standard of religious education.Idealitanya, Islam is a religion that is very broad, deep, and integrated. Coverage is not just struggling around the teachings of fiqh (law). In the main teaching source (Al-Qur'an and as-Sunnah), Islam also spoke on all aspects of human life, both in the capacity as indifidu, as well as community groups. Understanding of teaching and hablun hablun minallah minannas, none other than the one-unit complex of Islamic teachings.Because it is guidance and teaching, Islam is also essentially "something" that people sought. He comes from Essence who created man, life and everything permasalahnnya, which of course will better understand human existence, than the man himself. Islam is a universal belief that designed a simple, easy and logical to be understood, as well as applicable. Furthermore, the author deliberately put forward the following real examples of Islamic teachings that directly exemplified by the Prophet King. The author will not include the many Qur'anic texts or traditions that actually seemed apologetic.
III. Equation Position In IslamIn many books wal khulafaurrasyidin Nabawiyyah sirah, many of us have encountered the teachings about human equality. One example, what happened in 636 AD, when Umar bin Khattab traveled to the city Qudsi to accept delivery of power from the Roman emperor to rule Daulah Islamiyah. According to history, the city Qudsi previously under the authority of the Roman-Christian, after the transition rule of the Children of Israel, for not less seven centuries.During the trip, the Caliph only bring seokor camel riding by turns: a time of Caliph Umar who rode a camel, while the guards walking underneath. At other times the opposite: the bodyguard of the Caliph caliph riding a camel and on foot. And so on, until arriving at their destination.Upon entering the city Qudsi was predominantly Christian, the Caliph Umar gets their turn walking, while riding a camel is a bodyguard. Seeing the incident, residents Qudsi previously known figure of Umar bin Khattab as caliph was both surprised and amazed. They are shocked, how could a walk caliph riding a camel while his bodyguard instead.Yes, a rare sight, and strange to them, even perhaps for anyone who is not familiar with the teachings of Islam. Religious rights are equated between leader and followers, between the rich and the poor, men and women, and certainly between the government and its people. Human values, as implied in the Quran, only depending on the quality ketaqwaannya only. No other.Regardless of the validity of the story above, the content of the story is also ditauladani Prophet Muhammad as a carrier of the message of Islam. Prophet never distinguish his people according to the classification of the common assessment standards community became Quraish at that time; in which the Apostle was born and grow. He even opposed the ordinance tendency socialize Arab society at that time, namely the standardization of human judgments and views of materialist factors genitas.Since the beginning of the Apostle was always giving paragon abolition fanaticism values of groups and parties. Therefore there is no difference between one another in bermuamalah, whether social, economic, political, legal as well. In the application of the law, the principle of equality and justice truly apply to him. In fact, even his daughter Fatimah, if caught stealing, the punishment is the same as the others: cutting off of hands, without consideration of the daughter of the Apostle.In the social aspect, very viscous equation models, and even tends to look "extreme" acted the Prophet. We will never hear the word 'disciple of the Prophet', let alone the helper of the Prophet. There was only the term 'Companions of the Prophet'. We certainly believe, that only the Apostles was the only man of his day who received direct instructions from God in the form of revelation. While the addition of the Prophet is, in today's terms, his followers or disciples.Prophets who taught them all what Allah revealed. So the prophet is a teacher, and other course students. But, with his humility, he never show himself to be called as a teacher. Everyone who knows and lives his day is nothing but a sahabtnya. There again, my friend Abu Huraira famous among ualama tradition as thousands of hadith narrators, not another, according to our tradition-Khaddam (helper) of the Prophet.That's one of the core teachings of Islam in terms of equality among humans. There's nothing to meresa higher or lower than others because of power, wealth or ancestry. Differences between people in the sight of Allah is only assessed from ketaqwaannya. Who can judge a person's quality of piety? There were none but Allah. No other faith is a private matter between the Lord God.With a foundation of understanding the above, is a person who does not know the teachings of Islam is a nobody who judge others less of it, or conversely, more noble. There's no reason that justifies-the teachings of Islam-degrading or glorifying someone else, beyond decency and ethics of civility manners of society as it should.Moreover, if a majority of city dwellers Qudsi non-Muslims feel weird while watching the arrival of the Caliph Umar ibn Khattab with guards by alternating riding a camel, so this time with a Muslim majority population, whether the people of Indonesia will also see any discrepancies or oddities when looking at the president of Indonesia is menyupir car who boarded by the bodyguards or aides? Could it be?!One more, if the Prophet who is believed to be great teachers for his companions, then do not consider them as disciples, but rather companions only; how we who work as teachers, religious teachers or lecturers should feel taller in front of our students?; We consider su'ul students pringainya adab when little or no respect for us as their teachers? This is the heart of a true education in Islam we understand it together.
IV. Religious Education to reviewHumans are creatures who can educate and be educated (homo educabille), while other creatures are not. In this dimension, human beings have the potential to become the object and the subject of self-development. Education as a vehicle for self-development should be based on the potential of human beings, because human potential is not likely to thrive in the absence of external stimuli, in the form of education. In reality, human beings are capable of thinking, in politics, has freedom of choice, self-conscious, has the norm, carpenters asked, he said a culture. A reality that is not owned by other than human beings.At this point, the authors see the necessity of pararelitas between zealous about Islam must be a figure with the potential of the man himself. Are not Muslims are human too?! Therefore, the demands of potential development as a human being, a necessity that can not be negotiable. In the golden age of historical Islam, integration becomes zealous about Islam and increase human potential is an example of conscious not only by Muslims, but also by scientists are recognized non-Muslims. Without the integration question, the ideals of the Islamic golden age repeat; be khairulummah (best people) is no more just a figment.
V. Mempertanyaan dichotomy SciencesThings should be straightened out first in an effort pararelitas, the effort to ward off what is developing in the middle of the Muslims in understanding the science pngetahuan; science dichotomy. The author concludes, religion is a unity that includes ethics, culture, trends, and attitude that comes from guidence-idealist, an ideal guide to apply in life today. Understanding of religion and religiosity are not narrowed to a mere ritual behavior, but it certainly covers all aspects of life. Covering an area of any person's life, with obedience, then the area of the same religion can diejahwantahkannya.No other religion spirituality into the early foundation of a religious building of a servant. Because only the foundation-without mengkerdilkan urgensitas ubudiyah-implementation practice rituals of worship can still be viewed as a servant in a religious observance intact. A building will seem clearer over the completeness of the style of the building. Ethics, trends and attitudes is a "complement" religious person. Whatever his religion.With the above understanding, the authors then questioned the separation of science developed in the community: there is a science of religion, science is also a general (non-religious). A growing understanding of religious knowledge is knowledge that is directly related to religious spirituality. While that is not directly berhuungan, say the general sciences. Physics, matemtika, biology, economics, chemistry, architecture, medicine and the like are examples of non-religious sciences. Really? Let us build an assumption with some examples of the following cases.As with the issue in general, understanding of diversity as it had become the object of debate between the pros and cons. Yet so, as far as the writer's observation, the source can be mapped disputes arising from different points of view the meaning of religion, as well as the immediate effects in everyday life.There are good writers put forward a question that could be an example that all science can be theologians. There is the question: "What relation between automotive science with religion?" At first glance, it seems the innocence of this question. But did not rule it bodes disapproval questioner at understanding the writer on religion, including the perception of equating all the sciences.In response, the author then presents a new experience that happened some time ago, so still very fresh in the memory. Once when the writer went to a campus where teaching. Suddenly, in the middle of the trip, car writers strike. According to schedule, a few moments the author should keep an eye on the Middle Semester Exam (UTS).Authors assume, the students might not want to know the reason for the delay writer into the exam room. However, fortunately there is a clever fellow automotive, could soon come and help fix the car broke down earlier. So, selamatlah author of presumption as inconsistent time lecturer.Is not religion (Islam) told his people into a figure who could be trusted, trustworthy, and so on. With the ability to automotive, concerns are assumed to be a figure that does not mandate can be ignored. Is not, "ma la yatimmu illa al-compulsory bihi fahuwa mandatory"? Automotive capabilities are intermediaries succeed as a highly religious obligations.If anyone asks: where lies the obligation as a religious figure dlam these examples? Personality trustful, trustworthy is one of several kawajiban a Muslim. That is, personality may tidk Muslim hypocrites. Simply put, are hypocrites is haraam; being trustworthy is mandatory.Still in the capacity as an intermediary, eksaks sciences is also important to be categorized as a science of religion. Imagine, how can we execute the command of God to think about how the creation of the heavens and the earth, if not mnggunakan sciences of astronomy and physics?; How a Muslim might also want to reflect on the process of creation of living things, to further strengthen his faith, not by biology kalauu? It is impossible not it!In this realm the author wanted to make sure that all of science into the category of religious knowledge, as long as the mediation of an intermediary dufungsikan getting to know his power. In contrast, the science that will weigh religious saklek bland if you can not take the owner to getting closer to Him.
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