CHAPTER 1 INTRODUCTION
A. Background This historical approach is a general view on the view of teaching methods successively from the beginning until now. According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference.
Here are some themes that will be discussed with the relevant GCC historical approach:
Scripture
Prophethood of Muhammad
Islamic institutions
Muslim-Christian Relations
To learn more, the authors try to discuss it with a paper titled "philological AND HISTORICAL APPROACH".
B. Problem Formulation
Historical understanding what?
What sense of Scripture?
What sense of Prophethood of Muhammad?
What understanding of Islamic Institutions?
How Islam-Christian relations?
C. Destination
Historical understanding to know!
To know Scripture sense!
To know the meaning of Prophethood of Muhammad!
To know the meaning of Islamic Institutions!
To determine the relationship of Islam-Christianity!
D. The target Want In Reach
Hopefully with this paper can be useful especially for the author's own and for other readers as well as increase knowledge in the field of scientific work.
CHAPTER II Philological AND HISTORICAL APPROACH
Historical Approach Judging from the etymology, word history comes from the Arabic syajarah (tree) and the history of the word in English that means story or tale. The word history itself is more popular to refer to the history of science. If tracked from its origin, the word history comes from the Greek meaning istoria knowledge of the phenomena of nature, especially human. Through this approach, a person invited to enter the actual situation with regard to the implementation of an event. This historical approach is very necessary to understand religion because it's down in the concrete situation, even related to social conditions. In this connection, Kuntowijoyo has conducted a thorough study of religion is in, this Islamic approach according to history when he studied the Qur'an came to the conclusion that basically the content of the Qur'an is divided into two parts, namely, the concept and story history. This historical approach is a general view on the view of teaching methods successively from the beginning until now. [1] According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference. If the historical approach aims to find the symptoms to trace the source of religion in the Islamic period, then this approach could be based on the development of personal historical or cultural adherents. Such an approach seeks to trace the early development of individual religious leaders, to find sources and traces the development of religious behavior in accordance dialogue with the surrounding world, and looking for patterns of interaction between religion and society. Historical approach will ultimately lead to the development of theories about the evolution of religion and the development of religious groups. [2]
Along with philological approach, historical approach is also very dominant in the tradition of modern Islamic studies. Study of classical Islamic texts have stimulated them to operate approach based historical documents that have been there.
Here are some themes that will be discussed with the relevant GCC historical approach:
1. Scripture
One of the guidelines is to live in religious scriptures, Islam's holy book is the Qur'an. Validity as a religious symbol and guidelines for its adherents, Islam has a high value for its adherents. This belief seems to still misunderstood by Western people, especially those who are still influenced by the old doctrine of their religion, ie Judaism and Christianity.
At first, Jews and Christians do not recognize the Qur'an as the revelation of God Almighty. This rejection occurs and conducted by Western scholars against Maurice Bucaile attitude while treating each and parallels between the Koran as the previous books written revelation. [3] Quran study conducted Western scholars basically focused on the critical issues surrounding the Muslim holy book. Issues such as the establishment of the text of the Qur'an, Qur'an decline chronological, historical text, variant readings, the relationship between the Qur'an with the previous books, and other issues surrounding it. Most of the work was done by a problem in the 19th century scholar, the most important was Theodor Noldeke. A critical assessment of the Koran are also done by a group of German scholars in collaboration with other scholars. The project was stopped during the bombing of Munich in World War II that destroyed manuscripts and other materials. Misunderstanding the West against Islam has basic sentiment, fanaticism and injustice attitude. This was revealed during the opening of the document "Orientation for dialogue between Christians and Muslims Ummah". [4]
2. Prophethood of Muhammad
Prophetic aspect within the scope of the talks of the world's religions is something that must be clarified. Great prophets who have been sent by God SWT.telah prove his affection for the creatures.
Since the early history of Islam, the Muslims argued that a series of messengers of God ended in Muhammad: "Muhammad is not the father of any one of you: he is the Messenger of Allah and the Last Prophet" (Qur'an 33:40). This interpretation according to Fazlur Rahman is true, but for the outsider feels rather be dogmatif and less rational. To obtain this interpretation, some of the arguments put forward thinkers. These arguments have two different basis, but interrelated and complementary. [5]
Some modernist Muslims firmly believe that through Islam along with his book, rational human being has reached maturity and therefore does not need the revelations of God again. However, because human beings are still experiencing moral confusion, then to be consistent and meaningful, it must be added the argument: that the moral maturity of the human person depends on a continuous struggle to achieve the guidance of God's books, especially the Quran and that humans not yet mature in the sense he can live without God's guidance. Furthermore Rahman believes that a satisfactory understanding of the direction of God is no longer dependent on individuals 'choice', but has had a collective function.
Proposition that Muhammad is the last prophet is supported by the fact that before Islam, there is no regilius movement that is global, there are religious broadcasters, but none of them worked. However, the belief that Muhammad was the last messenger of Allah is clearly a heavy responsibility on those who claim to be Muslims. [6]
3. Islamic institutions
Islam developed as a religion that contains the values of scientific, rational and mystical. This is because these developments have an impact on other aspects, including the establishment of Islamic institutions. Politically, in the early days of the Islamic caliphate system has emerged as an Islamic institution in the area of political power settings. Islamic leadership is leadership interpares been through primus, not like the crown hereditary power.
Anthropologically, in the settings to meet the need for sexual gratification, Muslims form the institution of marriage. In Islam, marriage is a sacred institution, not just regarded as a routine ceremony, but has a value of worship that a Muslim marriage is not due solely to satisfy the sexual needs, but also worship.
In the aspect of ritual, Hajj Islam emerged as an institution that is quite spectacular to have an impact activity. Likewise, prayer is an activity that can be seen pubklik world, because where there are Muslims there will be a place of worship. Fasting, as the worship which is required prior to the followers of Islam, became an annual institution Muslims coloring activity for a month. Zakat as an Islamic economic institutions in a typical characteristic of the institution in Islam even if not running optimally pemamfaatannya for Muslims. [7]
4. Muslim-Christian Relations
Controversy between Islam and Christianity have a long historical roots. It is clear that self-understanding and the nature of the two religions are "Universal" only enrich the hostility. In general, each party sees itself as the absolute religion, which can not recognize other religions outside of themselves as equally valuable.
Besides the universality of the Christian character, which asserts that the truth is not only meant for Christians, but also for the whole mankind and should be equally shared, a missionary, or even every Christian involved in missions work, always seen as a scrape wound long. In fact, if a person works is not the intention to invite others to convert to Islam, but really in the spirit of sincere love and devotion to others, such work is still seen as questionable motives.
Actually, this disagreement has been going on since long. It can be loaded experience Maurice Bucaille, a French doctor who diligently studied the religious books of the world. [8]
Internationally, it has been done to improve the relationship between Christianity and Islam. After the release of documents "Orientation for dialogue between Christians and Muslims" by Vatican Council II (1963-1965) it has sought concrete efforts.
Islamic studies among orientalists further demonstrate their ability methodologically to the various disciplines that are relevant to the object of study in studying Islam. It can be seen in the various approaches they use approaches ranging from philological, historical, and even other approaches such as sociological, anthropological, phenomenological, nd so on. However, among orientali colonialist, they examine the ability of Islam is more likely to dig the weakness of Islam. This is in contrast with the Orientalist in the modern era are more likely to phenomenological, they understand Islam as Islam is understood by Muslims themselves.
CHAPTER III
CLOSING A. CONCLUSION This historical approach is a general view on the view of teaching methods successively from the beginning until now. According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference.
Here are some themes that will be discussed with the relevant GCC historical approach:
Scripture
Prophethood of Muhammad
Islamic institutions
Muslim-Christian Relations
B. ADVICE
Hopefully with this paper can be useful especially for the author's own and for other readers as well as increase knowledge in the field of scientific work.
A. Background This historical approach is a general view on the view of teaching methods successively from the beginning until now. According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference.
Here are some themes that will be discussed with the relevant GCC historical approach:
Scripture
Prophethood of Muhammad
Islamic institutions
Muslim-Christian Relations
To learn more, the authors try to discuss it with a paper titled "philological AND HISTORICAL APPROACH".
B. Problem Formulation
Historical understanding what?
What sense of Scripture?
What sense of Prophethood of Muhammad?
What understanding of Islamic Institutions?
How Islam-Christian relations?
C. Destination
Historical understanding to know!
To know Scripture sense!
To know the meaning of Prophethood of Muhammad!
To know the meaning of Islamic Institutions!
To determine the relationship of Islam-Christianity!
D. The target Want In Reach
Hopefully with this paper can be useful especially for the author's own and for other readers as well as increase knowledge in the field of scientific work.
CHAPTER II Philological AND HISTORICAL APPROACH
Historical Approach Judging from the etymology, word history comes from the Arabic syajarah (tree) and the history of the word in English that means story or tale. The word history itself is more popular to refer to the history of science. If tracked from its origin, the word history comes from the Greek meaning istoria knowledge of the phenomena of nature, especially human. Through this approach, a person invited to enter the actual situation with regard to the implementation of an event. This historical approach is very necessary to understand religion because it's down in the concrete situation, even related to social conditions. In this connection, Kuntowijoyo has conducted a thorough study of religion is in, this Islamic approach according to history when he studied the Qur'an came to the conclusion that basically the content of the Qur'an is divided into two parts, namely, the concept and story history. This historical approach is a general view on the view of teaching methods successively from the beginning until now. [1] According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference. If the historical approach aims to find the symptoms to trace the source of religion in the Islamic period, then this approach could be based on the development of personal historical or cultural adherents. Such an approach seeks to trace the early development of individual religious leaders, to find sources and traces the development of religious behavior in accordance dialogue with the surrounding world, and looking for patterns of interaction between religion and society. Historical approach will ultimately lead to the development of theories about the evolution of religion and the development of religious groups. [2]
Along with philological approach, historical approach is also very dominant in the tradition of modern Islamic studies. Study of classical Islamic texts have stimulated them to operate approach based historical documents that have been there.
Here are some themes that will be discussed with the relevant GCC historical approach:
1. Scripture
One of the guidelines is to live in religious scriptures, Islam's holy book is the Qur'an. Validity as a religious symbol and guidelines for its adherents, Islam has a high value for its adherents. This belief seems to still misunderstood by Western people, especially those who are still influenced by the old doctrine of their religion, ie Judaism and Christianity.
At first, Jews and Christians do not recognize the Qur'an as the revelation of God Almighty. This rejection occurs and conducted by Western scholars against Maurice Bucaile attitude while treating each and parallels between the Koran as the previous books written revelation. [3] Quran study conducted Western scholars basically focused on the critical issues surrounding the Muslim holy book. Issues such as the establishment of the text of the Qur'an, Qur'an decline chronological, historical text, variant readings, the relationship between the Qur'an with the previous books, and other issues surrounding it. Most of the work was done by a problem in the 19th century scholar, the most important was Theodor Noldeke. A critical assessment of the Koran are also done by a group of German scholars in collaboration with other scholars. The project was stopped during the bombing of Munich in World War II that destroyed manuscripts and other materials. Misunderstanding the West against Islam has basic sentiment, fanaticism and injustice attitude. This was revealed during the opening of the document "Orientation for dialogue between Christians and Muslims Ummah". [4]
2. Prophethood of Muhammad
Prophetic aspect within the scope of the talks of the world's religions is something that must be clarified. Great prophets who have been sent by God SWT.telah prove his affection for the creatures.
Since the early history of Islam, the Muslims argued that a series of messengers of God ended in Muhammad: "Muhammad is not the father of any one of you: he is the Messenger of Allah and the Last Prophet" (Qur'an 33:40). This interpretation according to Fazlur Rahman is true, but for the outsider feels rather be dogmatif and less rational. To obtain this interpretation, some of the arguments put forward thinkers. These arguments have two different basis, but interrelated and complementary. [5]
Some modernist Muslims firmly believe that through Islam along with his book, rational human being has reached maturity and therefore does not need the revelations of God again. However, because human beings are still experiencing moral confusion, then to be consistent and meaningful, it must be added the argument: that the moral maturity of the human person depends on a continuous struggle to achieve the guidance of God's books, especially the Quran and that humans not yet mature in the sense he can live without God's guidance. Furthermore Rahman believes that a satisfactory understanding of the direction of God is no longer dependent on individuals 'choice', but has had a collective function.
Proposition that Muhammad is the last prophet is supported by the fact that before Islam, there is no regilius movement that is global, there are religious broadcasters, but none of them worked. However, the belief that Muhammad was the last messenger of Allah is clearly a heavy responsibility on those who claim to be Muslims. [6]
3. Islamic institutions
Islam developed as a religion that contains the values of scientific, rational and mystical. This is because these developments have an impact on other aspects, including the establishment of Islamic institutions. Politically, in the early days of the Islamic caliphate system has emerged as an Islamic institution in the area of political power settings. Islamic leadership is leadership interpares been through primus, not like the crown hereditary power.
Anthropologically, in the settings to meet the need for sexual gratification, Muslims form the institution of marriage. In Islam, marriage is a sacred institution, not just regarded as a routine ceremony, but has a value of worship that a Muslim marriage is not due solely to satisfy the sexual needs, but also worship.
In the aspect of ritual, Hajj Islam emerged as an institution that is quite spectacular to have an impact activity. Likewise, prayer is an activity that can be seen pubklik world, because where there are Muslims there will be a place of worship. Fasting, as the worship which is required prior to the followers of Islam, became an annual institution Muslims coloring activity for a month. Zakat as an Islamic economic institutions in a typical characteristic of the institution in Islam even if not running optimally pemamfaatannya for Muslims. [7]
4. Muslim-Christian Relations
Controversy between Islam and Christianity have a long historical roots. It is clear that self-understanding and the nature of the two religions are "Universal" only enrich the hostility. In general, each party sees itself as the absolute religion, which can not recognize other religions outside of themselves as equally valuable.
Besides the universality of the Christian character, which asserts that the truth is not only meant for Christians, but also for the whole mankind and should be equally shared, a missionary, or even every Christian involved in missions work, always seen as a scrape wound long. In fact, if a person works is not the intention to invite others to convert to Islam, but really in the spirit of sincere love and devotion to others, such work is still seen as questionable motives.
Actually, this disagreement has been going on since long. It can be loaded experience Maurice Bucaille, a French doctor who diligently studied the religious books of the world. [8]
Internationally, it has been done to improve the relationship between Christianity and Islam. After the release of documents "Orientation for dialogue between Christians and Muslims" by Vatican Council II (1963-1965) it has sought concrete efforts.
Islamic studies among orientalists further demonstrate their ability methodologically to the various disciplines that are relevant to the object of study in studying Islam. It can be seen in the various approaches they use approaches ranging from philological, historical, and even other approaches such as sociological, anthropological, phenomenological, nd so on. However, among orientali colonialist, they examine the ability of Islam is more likely to dig the weakness of Islam. This is in contrast with the Orientalist in the modern era are more likely to phenomenological, they understand Islam as Islam is understood by Muslims themselves.
CHAPTER III
CLOSING A. CONCLUSION This historical approach is a general view on the view of teaching methods successively from the beginning until now. According Kuntowijoyo, while the empirical history of religion is normative. The empirical history of leaning on the human experience. While the normative science of religion does not mean to say there is no empirical element, but normatiflah as the reference.
Here are some themes that will be discussed with the relevant GCC historical approach:
Scripture
Prophethood of Muhammad
Islamic institutions
Muslim-Christian Relations
B. ADVICE
Hopefully with this paper can be useful especially for the author's own and for other readers as well as increase knowledge in the field of scientific work.
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