Pub Date : 2018-10-24DOI: 10.14421/rejusta.2018.1401-04
A. Muttaqin
This paper analyses the implementation of integration and interconnection approaches among undergraduate thesis in the department of Comparative Religion (now Religious Studies) at the Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia. It shows that 62% of the undergraduate theses have implemented semipermeable model, 38% intersubjective testability, and none of them have implemented creative imagination. The absent of creative imagination model is understandable because referring to the Indonesian Qualification Framework Curriculum (KKNI) that the competency of S1-student is on the standard 6th: which is capable for doing analyses. The creative imagination model seems to fit more for student at doctoral level (standard 9th), in which they are required to find new theories in their doctoral thesis.
{"title":"PENELITIAN KEAGAMAAN INTEGRATIF-INTERKONEKTIF Implementasi Pendekatan Integrasi dan Interkoneksi Keilmuan dalam Skripsi-skkripsi Jurusan PA (1994-2004)","authors":"A. Muttaqin","doi":"10.14421/rejusta.2018.1401-04","DOIUrl":"https://doi.org/10.14421/rejusta.2018.1401-04","url":null,"abstract":"This paper analyses the implementation of integration and interconnection approaches among undergraduate thesis in the department of Comparative Religion (now Religious Studies) at the Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia. It shows that 62% of the undergraduate theses have implemented semipermeable model, 38% intersubjective testability, and none of them have implemented creative imagination. The absent of creative imagination model is understandable because referring to the Indonesian Qualification Framework Curriculum (KKNI) that the competency of S1-student is on the standard 6th: which is capable for doing analyses. The creative imagination model seems to fit more for student at doctoral level (standard 9th), in which they are required to find new theories in their doctoral thesis.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46165966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-31DOI: 10.14421/rejusta.2017.1302-02
Harpan Reski Mulia
In many methods that can be used to make better education, one of them is by using methods of reward and punishment or reward and punishment. The use of this method is based on, that people love to get reward and do not like to get punishment. These basics are meant in the context of Islam in order to express about Islam in methods of reward and punishment. Not just Muslim translations, much more is learned in the context of hadith. After tracing in the context of Islam it was found out that Islamic Educational figures believed in such methods, such as Ibn Sina, al-Gazali and Abdullah Nasih Ulwah, although with a note using a better method of punishment, in educating children, then giving also not and will be easily, and the punch can be done with a punch that does not involve children. In the concept of hadith also found from the search results of the Apostle's Apostle, and did the same. Based on research on sanad and matan hadith, which is related to reward and punishment, it is found that it is legitimate and well-known hadiths also known as gifts, the punishment addressed in the method of reward and punishment in this paper is authentic hadith accepted. Keywords: reward, punishment, concept of psychology, concept of Islam, study of hadis.
{"title":"Metode Reward-Punishment Konsep Psikologi dan Relevansi-nya dengan Islam Perspektif Hadis","authors":"Harpan Reski Mulia","doi":"10.14421/rejusta.2017.1302-02","DOIUrl":"https://doi.org/10.14421/rejusta.2017.1302-02","url":null,"abstract":"In many methods that can be used to make better education, one of them is by using methods of reward and punishment or reward and punishment. The use of this method is based on, that people love to get reward and do not like to get punishment. These basics are meant in the context of Islam in order to express about Islam in methods of reward and punishment. Not just Muslim translations, much more is learned in the context of hadith. After tracing in the context of Islam it was found out that Islamic Educational figures believed in such methods, such as Ibn Sina, al-Gazali and Abdullah Nasih Ulwah, although with a note using a better method of punishment, in educating children, then giving also not and will be easily, and the punch can be done with a punch that does not involve children. In the concept of hadith also found from the search results of the Apostle's Apostle, and did the same. Based on research on sanad and matan hadith, which is related to reward and punishment, it is found that it is legitimate and well-known hadiths also known as gifts, the punishment addressed in the method of reward and punishment in this paper is authentic hadith accepted. Keywords: reward, punishment, concept of psychology, concept of Islam, study of hadis.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41541344","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-22DOI: 10.14421/rejusta.2018.1401-09
Muhamad Harjuna
AbstractThis article examines the essence of religion and specifically speaks of Islam as a peaceful, progressive and solutive religion. Islam comes from the Most Peaceful (al-Salâm), always spreading peace wherever and whenever. The greetings spoken by Muslims reflect the noble character of the Assalamu'alaikum (may peace be upon you). Islam is a progressive religion, against oppressors, capitalists, injustices, fighting for the rights of the oppressed little ones, glorifying women, and bringing about a harmonious and peaceful society within the framework of fraternity. Islam is a solutive religion, teaches the virtues of morality as opposed to bad morality, resolves nonviolent conflict, and contributes to giving spirit to build peace or conflict resolution, and also contributes in giving spirit to build peace or conflict resolution. The Qur'an’s solution to conflict is a suggestion for clarification, mediation, deliberation, forgiveness, reconciliation, good deeds, and justice. A holistic study of Islam will find the substance of Islam as a religion of raḥmatan lil 'âlamḭn.
{"title":"Islam dan Resolusi Konflik","authors":"Muhamad Harjuna","doi":"10.14421/rejusta.2018.1401-09","DOIUrl":"https://doi.org/10.14421/rejusta.2018.1401-09","url":null,"abstract":" AbstractThis article examines the essence of religion and specifically speaks of Islam as a peaceful, progressive and solutive religion. Islam comes from the Most Peaceful (al-Salâm), always spreading peace wherever and whenever. The greetings spoken by Muslims reflect the noble character of the Assalamu'alaikum (may peace be upon you). Islam is a progressive religion, against oppressors, capitalists, injustices, fighting for the rights of the oppressed little ones, glorifying women, and bringing about a harmonious and peaceful society within the framework of fraternity. Islam is a solutive religion, teaches the virtues of morality as opposed to bad morality, resolves nonviolent conflict, and contributes to giving spirit to build peace or conflict resolution, and also contributes in giving spirit to build peace or conflict resolution. The Qur'an’s solution to conflict is a suggestion for clarification, mediation, deliberation, forgiveness, reconciliation, good deeds, and justice. A holistic study of Islam will find the substance of Islam as a religion of raḥmatan lil 'âlamḭn.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45475805","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-22DOI: 10.14421/REJUSTA.2018.1401-08
Roni Ismail
In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah. Jesus also is not part of the Trinity. Indeed Jesus is believed as God's word, but as a speaker of God. He is also believed as the son, as God fiirst creation. by God. Therefore, Jesus is a creature of Jehovah and is not God, so is not part of the Trinity.
{"title":"KONSEP WAHYU MENURUT SAKSI-SAKSI YEHUWA","authors":"Roni Ismail","doi":"10.14421/REJUSTA.2018.1401-08","DOIUrl":"https://doi.org/10.14421/REJUSTA.2018.1401-08","url":null,"abstract":"In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah. Jesus also is not part of the Trinity. Indeed Jesus is believed as God's word, but as a speaker of God. He is also believed as the son, as God fiirst creation. by God. Therefore, Jesus is a creature of Jehovah and is not God, so is not part of the Trinity.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43894613","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-22DOI: 10.14421/rejusta.2018.1401-03
Dian Nur Anna
Keberanian dari sains ini tidak lepas dari anggapan dasar bahwa agama dan sains adalah dua hal yang dapat dianggap mempunyai jalan untuk menemukan kebenaran. Ketika metode sains itu mencoba memasuki agama, hal itu menjadi bukti bahwa sains itu layak untuk dijadikan alat dalam membantu penelitian agama. Kalau dianalogikan, maka agamapun dapat pula menjadi alat untuk memahami sains. Penelitian ini bertujuan untuk mengertahui bagaimana pemikiran Ian G. Barbour tentang metode sains dan sumbangannya terhadap pengkajian Islam. Untuk menjawab permasalahan yang ada, peneliti menggunakan metode kualitatif. Penelitian ini termasuk penelitian kepustakaan (library research).Adapun penelitian ini hanya menggunakan perspektif fungsional untuk menjelaskan fungsi dari model interaksi pemikiran Barbour dengan pengembangkan keilmuan tentang agama dan sains. Pengujian keabsahan data dengan uji kredibilitas dengan meningkatkan ketekunan dan diskusi dengan teman sejawat.Hasil penelitian ini menunjukkan sebuah teori dari sains yang berdasar pada pengalaman yang bersifat empiris tersebut dapat diinterpretasikan bukan hanya ditentukan oleh pembuktian secara empiris tetapi juga berdasarkan pada intuisi. Komunitas ilmiah (scientific community) yang dipertajam menjadi komunitas penelitian (community of researches) itu mempunyai kedudukan yang penting dalam menentukan paradigma apa yang akan dipakai yang bisa dilakukan melalui jurnal. Berdasar experience dan interpretasi yang berinteraksi sebagai kata kunci dari Barbour, metode sains seperti analogi dapat untuk mengkaji agama. Sebetulnya, di dunia Islam telah ada metode yang dipakai untuk mengkaji teks seperti analogi yang sering disebut dengan qiyas. Pemikiran Barbour dapat membuka wawasan baru bagi umat Islam untuk tidak hanya berkutat pada pemahaman agama saja tetapi harus membuka horison khususnya tentang kajian dalam bidang sains dengan metode yang ditawarkannya dipertimbangkan sebagai salah satu alternatif dalam mengkaji keislaman dan sebaliknya. Kata kunci: Metode Sains Ian G. Barbour dan Pengkajian Islam
{"title":"METODE SAINS MENURUT IAN G. BARBOUR DAN SUMBANGANNYA TERHADAP PENGKAJIAN ISLAM","authors":"Dian Nur Anna","doi":"10.14421/rejusta.2018.1401-03","DOIUrl":"https://doi.org/10.14421/rejusta.2018.1401-03","url":null,"abstract":"Keberanian dari sains ini tidak lepas dari anggapan dasar bahwa agama dan sains adalah dua hal yang dapat dianggap mempunyai jalan untuk menemukan kebenaran. Ketika metode sains itu mencoba memasuki agama, hal itu menjadi bukti bahwa sains itu layak untuk dijadikan alat dalam membantu penelitian agama. Kalau dianalogikan, maka agamapun dapat pula menjadi alat untuk memahami sains. Penelitian ini bertujuan untuk mengertahui bagaimana pemikiran Ian G. Barbour tentang metode sains dan sumbangannya terhadap pengkajian Islam. Untuk menjawab permasalahan yang ada, peneliti menggunakan metode kualitatif. Penelitian ini termasuk penelitian kepustakaan (library research).Adapun penelitian ini hanya menggunakan perspektif fungsional untuk menjelaskan fungsi dari model interaksi pemikiran Barbour dengan pengembangkan keilmuan tentang agama dan sains. Pengujian keabsahan data dengan uji kredibilitas dengan meningkatkan ketekunan dan diskusi dengan teman sejawat.Hasil penelitian ini menunjukkan sebuah teori dari sains yang berdasar pada pengalaman yang bersifat empiris tersebut dapat diinterpretasikan bukan hanya ditentukan oleh pembuktian secara empiris tetapi juga berdasarkan pada intuisi. Komunitas ilmiah (scientific community) yang dipertajam menjadi komunitas penelitian (community of researches) itu mempunyai kedudukan yang penting dalam menentukan paradigma apa yang akan dipakai yang bisa dilakukan melalui jurnal. Berdasar experience dan interpretasi yang berinteraksi sebagai kata kunci dari Barbour, metode sains seperti analogi dapat untuk mengkaji agama. Sebetulnya, di dunia Islam telah ada metode yang dipakai untuk mengkaji teks seperti analogi yang sering disebut dengan qiyas. Pemikiran Barbour dapat membuka wawasan baru bagi umat Islam untuk tidak hanya berkutat pada pemahaman agama saja tetapi harus membuka horison khususnya tentang kajian dalam bidang sains dengan metode yang ditawarkannya dipertimbangkan sebagai salah satu alternatif dalam mengkaji keislaman dan sebaliknya. Kata kunci: Metode Sains Ian G. Barbour dan Pengkajian Islam","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41854126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.14421/REJUSTA.2017.1302-05
Ahmad Salehudin
Heritage is a “blue print” that not only serves as guidance, but also a parameter for its heirs to live their lives. We must behave as we have "embodied" in the inheritance of the ancestors as they are. Heritage is often positioned as something that must not be changed, so changing it is considered inappropriate and immoral. Changing it can be considered as violating custom and destroying a taboo. Whereas if we look at the process of creation of ancestral heritage, then we will know that the creation of ancestral heritage tends to be accommodating and dynamic along with the times, such as the process of creating Serat Tripama and Wahyu Makhuta Rama. Through both of them, we know that the creation process of heritage is dynamic and accommodating.
{"title":"KONTEKSTUALISASI NILAI-NILAI LUHUR WARISAN LELUHUR DI ERA GLOBAL: BELAJAR DARI SERAT TRIPAMA DAN WAHYU MAKHUTA RAMA","authors":"Ahmad Salehudin","doi":"10.14421/REJUSTA.2017.1302-05","DOIUrl":"https://doi.org/10.14421/REJUSTA.2017.1302-05","url":null,"abstract":"Heritage is a “blue print” that not only serves as guidance, but also a parameter for its heirs to live their lives. We must behave as we have \"embodied\" in the inheritance of the ancestors as they are. Heritage is often positioned as something that must not be changed, so changing it is considered inappropriate and immoral. Changing it can be considered as violating custom and destroying a taboo. Whereas if we look at the process of creation of ancestral heritage, then we will know that the creation of ancestral heritage tends to be accommodating and dynamic along with the times, such as the process of creating Serat Tripama and Wahyu Makhuta Rama. Through both of them, we know that the creation process of heritage is dynamic and accommodating.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44782724","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.14421/REJUSTA.2017.1302-04
Khaerul Umam
The role of religious elites (read: religious leaders) in the City of Kediri cannot be separated from its influence as a bearer of religious teachings. Religion as an institution that teaches values requires humans to bring it so that it can be conveyed to all humans. The role of religious leaders is dialectical with the needs of society. Although on the one hand he teaches religion, which has strict rules and restrictions, but in practice, these elites must be able to read the socio-cultural dynamics that exist in society, so that religion and society can go hand in hand without having to negate one another. On the other hand, the community is either voluntary or forced to recognize the power possessed by religious elites, in addition to fulfilling spiritual needs that can only be obtained from the elites, as well as an effort to maintain the values agreed upon by the community.
{"title":"LEGITIMASI KEKUASAAN ELIT AGAMA DI KEDIRI","authors":"Khaerul Umam","doi":"10.14421/REJUSTA.2017.1302-04","DOIUrl":"https://doi.org/10.14421/REJUSTA.2017.1302-04","url":null,"abstract":"The role of religious elites (read: religious leaders) in the City of Kediri cannot be separated from its influence as a bearer of religious teachings. Religion as an institution that teaches values requires humans to bring it so that it can be conveyed to all humans. The role of religious leaders is dialectical with the needs of society. Although on the one hand he teaches religion, which has strict rules and restrictions, but in practice, these elites must be able to read the socio-cultural dynamics that exist in society, so that religion and society can go hand in hand without having to negate one another. On the other hand, the community is either voluntary or forced to recognize the power possessed by religious elites, in addition to fulfilling spiritual needs that can only be obtained from the elites, as well as an effort to maintain the values agreed upon by the community.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44583655","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.14421/REJUSTA.2017.1302-03
alvista fitri ningsih
This writing provides us with an understanding of Pattidana tradition is something tradition for people Buddhist especially Theravada Buddhist to ancestors in nature with do something deeds virtue so that could lighten up load their suffering. This Pattidana tradition not be somethng transfer virtue however as try concentrate mind that initially difficult do virtue be could do virtue. With way often do Pattidana tradition especially family that involved and feel happy to virtue that do then could helpful especially for ancestors in nature. This Pattidana tradition be taught The Buddha and until while this still do by people Theravada Buddhist.
{"title":"IMPLIKASI TRADISI PATTIDANA TERHADAP KEMATANGAN BERAGAMA UMAT BUDDHA THERAVADA DI VIHARA MENDUT, KOTA MUNGKID, MAGELANG, JAWA TENGAH","authors":"alvista fitri ningsih","doi":"10.14421/REJUSTA.2017.1302-03","DOIUrl":"https://doi.org/10.14421/REJUSTA.2017.1302-03","url":null,"abstract":"This writing provides us with an understanding of Pattidana tradition is something tradition for people Buddhist especially Theravada Buddhist to ancestors in nature with do something deeds virtue so that could lighten up load their suffering. This Pattidana tradition not be somethng transfer virtue however as try concentrate mind that initially difficult do virtue be could do virtue. With way often do Pattidana tradition especially family that involved and feel happy to virtue that do then could helpful especially for ancestors in nature. This Pattidana tradition be taught The Buddha and until while this still do by people Theravada Buddhist.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66963269","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-08-02DOI: 10.14421/rejusta.2017.1302-01
Roni Ismail
In the tradition of mainstream Christianity, the Trinity is a very central dogma as a faith in God as the Father, the Son, and the Holy Spirit. It can be seen in the 12 creeds of the Apostolic Creed where the faith of the Trinity was first, second, and third. There is one school of Christianity, calling themselves Jehovah's Witnesses, rejecting the dogma of the Trinity in their divine concept. According to Jehovah's Witnesses, the word Trinity is not originated of the Bible. The Trinity is also not taught by early Christian Fathers and Pre-Nicene. The Trinity Dogma was introduced by Constantine for some reasons, and even continued in the Athanasian Creed. Jehovah's Witnesses therefore believe that the Trinity dogma is an apostate that the Bible has foretold, and is influenced by ancient beliefs and Platonism.
{"title":"DOGMA TRITUNGGAL MENURUT KRISTEN SAKSI-SAKSI YEHUWA","authors":"Roni Ismail","doi":"10.14421/rejusta.2017.1302-01","DOIUrl":"https://doi.org/10.14421/rejusta.2017.1302-01","url":null,"abstract":"In the tradition of mainstream Christianity, the Trinity is a very central dogma as a faith in God as the Father, the Son, and the Holy Spirit. It can be seen in the 12 creeds of the Apostolic Creed where the faith of the Trinity was first, second, and third. There is one school of Christianity, calling themselves Jehovah's Witnesses, rejecting the dogma of the Trinity in their divine concept. According to Jehovah's Witnesses, the word Trinity is not originated of the Bible. The Trinity is also not taught by early Christian Fathers and Pre-Nicene. The Trinity Dogma was introduced by Constantine for some reasons, and even continued in the Athanasian Creed. Jehovah's Witnesses therefore believe that the Trinity dogma is an apostate that the Bible has foretold, and is influenced by ancient beliefs and Platonism.","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47828734","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-31DOI: 10.14421/rejusta.2017.1301-07
Yan Okhtavianus Kalampung
AbstractIbn Taymiyya as one of Syaikul Islam (Islamic Expert) and Mujaddid (Revolutioner) frequently cited by extrimist in Islam. This fact cannot have a good correlation with his long life works that also talks about love. When the writings about love is cited also, the other side of Ibn Taymiyya can be seen as a basis from Islamic-Christian dialogue. This paper is examines the writings of Ibn Taymiyya that talks about love. To seen his concept clearly, i will compare it with the concept of love in Sufism and also seeks the similarity and differences between them to see its influences in Ibn Taymiyya’s thought. I will try to see The concept of love from Ibn Taymiyya as a basis for dialogue, eventhough many other writings from him is also cited to support the extrimist concept.
{"title":"CINTA MENYEMBUHKAN PENYAKIT HATI : Sebuah Analisa Cinta menurut Ibnu Taymiyya dan Implikasinya bagi Dialog Islam-Kristen","authors":"Yan Okhtavianus Kalampung","doi":"10.14421/rejusta.2017.1301-07","DOIUrl":"https://doi.org/10.14421/rejusta.2017.1301-07","url":null,"abstract":"AbstractIbn Taymiyya as one of Syaikul Islam (Islamic Expert) and Mujaddid (Revolutioner) frequently cited by extrimist in Islam. This fact cannot have a good correlation with his long life works that also talks about love. When the writings about love is cited also, the other side of Ibn Taymiyya can be seen as a basis from Islamic-Christian dialogue. This paper is examines the writings of Ibn Taymiyya that talks about love. To seen his concept clearly, i will compare it with the concept of love in Sufism and also seeks the similarity and differences between them to see its influences in Ibn Taymiyya’s thought. I will try to see The concept of love from Ibn Taymiyya as a basis for dialogue, eventhough many other writings from him is also cited to support the extrimist concept. ","PeriodicalId":52583,"journal":{"name":"Religi Jurnal Studi AgamaAgama","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48633418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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