Lu'luil Maknun articel's

If we look backward rationalism, fideisme and relativisme, therefore as clear that attitudes base faults that lay in its imbalance. One that we look for are poised attitude. Poised attitude is accessible attitude and comment correctness elements in three that extreme attitude, but links it each other.

We start with fideisme. Fideisme accentuates to keep the faith, believe to godlike apocalypse. If believe person to God, it directly will admit that fideisme's base attitude that is right. If Allah really available, clear God that there is absolute, both as truth, and also at the mercy for act. Therefore the word God are absolute right and constitute absolute grapple for human. Fairly person devouting to go upon its life on God's apocalypse.

But then, just kemutlakan God that is that necessarily make fideis's clan realizes that human ability for bernalar to need is used, even it sinninging to God Creator if it doesn't want bernalar. Why?

Since, all what aught is God's creature, most plausible kindness in its own right for bernalar. So, akalbudi and apocalypse comes from same source, of Allah. And therefore, it is impossible its tandem prinsipiil's ala at cross.

So, are may not, if man uses nalarnya ala is right, its mean in public, critical, visceral, it comes up to usufruct that in opposition to apocalypse. Since every thing comes from same source, therefore there's only one truth. It also means that is imprecise if subjective nalar apocalypse was formulated by begini: Use nalar in as much as doesn't concern to fill apocalypse. nalar's essence man is look for levels with another. Someone will sin if sought after decreed truth pitch upon on the dot particular. Sin to Her the will that creates nalar that.

Therefore, all apocalypse conflict resolving nalar who gets to pattern: Reduce, or discontinues reasoning, don't bernalar radically etcetera, are incorrect. Incorrectly to nalar, incorrectly morally because open door on smooth-faced attitude and deceit, and incorrectly ala keagamaan because denies that nalar comes from God. Are not right that opinion getting devout someone, progressively it don't think, look for, investigate and knowing.

Then, why exists discrepancy among apocalypse and nalar is man? On pengandalan upon, actually may not there is perten puts hand out, and that discrepancy is visible tentative. That thing not marvels. Nalar is man never perfect, never catches all truth. la likes to see one angle and forgets its the one. la is affected by its think. Of which meanwhile discrepancy? Discrepancy among apocalypse and nalar can come from keduabelah party, from fihak nalar and of side apocalypse.

At one party, nalar can overreach it. moderen's scholarship theory makes we so aware of limitation nalar . .Misal it just, that atheisme's statement "God no" according to present methodology is not rasional. If Allah available, therefore Allah settles nalar man, therefore good marks sense and also not mark sense can't thru ensure sheer.

But frequent fault lies is not at nalar's party, but at apocalypse party. Indeed is not on that apocalypse is alone. Alone apocalypse can't false because apocalypse be God's The Word that correctness Mighty. But, trick humaning to catch and mengartikan is apocalypse can just incorrect, since for it man unlikelying to use same nalar one also at uses deep exploratory scientific or deep philosophy. So gets happening even discrepancy among nalar and what does be looked on apocalypse, since man calls apocalypse truth something that actually don't apocalypse, but its conjugation. So, that contradiction lie don't among apocalypse and nalar, but among nalar's conjugation man about nalar's apocalypse and result other man.

Of there gets to be gleaned from that among apocalypse and man science may not there is discrepancy, origin is keduabelah even party knows their bounds each. If there is discrepancy, that discrepancy actually never happens among apocalypse and nalar, but among nalar the one (one that tries to understand, and thus always also conjugate apocalypse) with nalar another one (one that is used deep scientific activity and also deep life everyday).

There is affix judgment. Apocalypse and nalar comes from same source, which is Allah. Therefore tandem it mandatory used by all the best, but terminologicaling fathoms a meaning each.

Presumably human being made bernalar's creature by Creators in order to it uses nalarnya that all the best to render its life. So, nalar is given for things what do lie within range nalar that. Whatever available within range nalar is circumscribed nature, nature most composes.

Therefore nalar that was called to look for science and savvy that progressively is right and men in about exhaustive creature nature. To it, man can develop scholarships by each to investigate what aughts. Region nalar is human alone, inderawi's nature and society. Meanwhile Allah can't "gained control" by nalar .Satu one the approachable nalar wends God are its openness, and sought after God's magnitude track in creature. But about who God that actually, how lives Allah spiritual, what do become the will and its charge and its attitude to man, that all ala prinsipiil out of reach by nalar man (Why? Since nalar is man gets circumscribed character / finite so God's specification that just are not circumscribed / boundless not teljangkau by it).

This judgment points out also for the purpose what God please to down its apocalypse. Presumably don't to inform things yangjuga can be investigated and is known nalaryangjustru thru also been given by God. One apocalypse will want to make bernalar's lazy men only. But, apocalypse presumably being given unto by man to know just things don't, and never, can be known by nalar, which is about alone Allah as it were said above. Since skap God concern man that still to lie deep world, therefore in apocalypse also available things which concern the world (particularly what does become responsibility and man liabilities in life it at universalizes, so area moralitas) but not as making known about the world, but about attitude God to her. But then, apocalypse don't intentionally give information about things which also dapatkita investigates to pass through scholarship, but about thing which really can't thru investigate scholarship, about alone Allah.

Therefore gets also be said begini: If nalar wants to answer the most man question fundamental as e.g.:Who is God, what is God's the will and attitude to man, what intent last human, nalar don't be equal to and misinterpretation easy, on one's high horse and misleading.

Conversely,answer about question hits to universalize: E.g. if the sun runs around to earth or contrariwise, how is its happening thread being live at earth (one that is borne out deep its apocalypse that there is the world and that adahidup and that life can amends finally base Allah decision), but also which psikis's structures and man socials, which is economic structures and the most political that match living man with sejahtera; all we carijawabannya is not deep apocalypse, but of our experience, with scholarship help. If we look for answer about man things and secular it in apocalypse, very likely we will misinterpretation and then create discrepancy image that for that matter not true.

Therefore, are not correct have say that gets devout someone get it perceives not necessarily think, look for, investigate and knowing. Just person which steady because potbound in faith, will steadier and brave also to use akalbudinya. la is not afraid with more science critical and visceral will keep away it of faith. And terminologicaling economizes me, we may not give that image getting we think exhaustively and critical, progressively religion lies in danger.

Is religion that corresponds to ministerial council decision this is that reputed as voice official, "offical," church about praktik religion that really. Without assent of board of church, therefore a keagamaan's experience is looked on illegitimate.

History is ingoing in category is it second is praktik praktik keagamaan that gets to dash with local tradition, or even pengamalan of keagamaan's traditions locals before coming it Christians. Since most of nontechnical circle that do keagaman's activity model both of it therefore epithet popular religion is used.

Although in Islamic given limitation maybe also knows an institute who mengklaim can level with another a pengamalan religion, character of that institute decision can't tie-up all Moslem. It is clear in contrast to Christian tradition. And if that used by popular's measure Islam is praktik keagamaan already gets dash with local tradition, in Islam of course difficult to find a pengamalan keagamaan that uninfluenced by local tradition. Since varies it, therefore no an usable single paradigm to adjudicate which official's one and popular.

Even so, by rules out distinctive it, severally pro use this framework to analyze about Islam. Found common picture is then that popular that Islam Is tangible really praktik tasawuf a lot of dipraktikkan by bottom or society society most. E.g. just Michael Gilsenan analyzes Sufi at Egyptian and at Yaman, Eickelman at Maroko, Evans Pritchard at Lybian, Trimingham at East African and another one another. Despitefully, Jaques Waardenburg also use popular's concept Islam to analyze two things.

First, Waardenburg uses popular's concept Islam to refer on praktik praktik keagamaan who gets local character as ritual to commemorate Prophet natal, ritual in deference to life Sufi and keagamaan's traditions that merakyat. Both of, keagamaan's movements kind of fair queens, milleniarisme, kuktus is Sufi's cult and given religion figure.

Good example about study popular and official it That Ernest Gellner may in Saint Of The's book Atlas and teory pendulum swingnya. Gellner in its study points out that two that category used to mean as actualise as of two traditions, little tradition and great tradition, developed terminology by Robert Redfield. Popular is Islam is reflection of little tradition's form in Islamic one in its form looks clear deep praktik Sufi or pengamalan keagamaan what does get center on kharismatik's figures.

While offical is Islam most lifes deep mirror intellectual Islamic one tend to bethink formal and legalistik what does dikategorikan by Gellner as Moslem As more gets orientation on syari' ah. To Gellner two its trends in direpresentasikan's religion elite by Sufi, as popular's elite Islam, and ulama, as representasi religions formal trend.

Two group get this religion always snatches power and try to become pemimimpin people. Further to of processes that conflict, Gellner maps them into two fortifications: Sufi, at single-sided, constituting more religion fortification accentuates social cohesion as core of its force that gets basis at silvan (rural), and ulama, on the other side, one that dominant at city (urban) and professional more tend and rasional but namby pamby its social cords.

In religion politics contention two forces that variably this basis always mutually alternate, as clock pendulum (pendulum) one that will rock to return to its afters other side until on the side its the one. To word it Gellner borrows Ibn Khaldun's theory that gets that confidence civilizations center sooth Islamic that gets center at city (madinatul munawarah). But that city power will get to form from mass force that have social cohesion what does strength. According to Ibn Khaldun tries a fall silvan Islam mass that supported by social cohesion will get to deliver it to city power map. But, say Ibn Khaldun again, after tries a fall that rural's mass gets to power center, it will experience fragmentasi social as an urbans common phenomena.

So it will be defeated again by force from rural area that have social cohesion is even greater. Analisis Gellner and Ibn Khaldun it can back up islam institute studies and also its good characteristic that at city and also at village to predict carried on Islamic history trip process.

Analisis that such this can also be utilized to see Islam organization at Indonesian deep politics chessboard bearing people. E.g. if its rise Nahdlatul Ulama (NU) currently goes to power bandstand can be seen as a result of mass force that have social cohesion what does strength replace modernist mass at city already being knocked over by fragmentasi that acute. With analisis's approaching culturizes, keagamaan's organisational types that can be researched exhaustively

Although we realize that since the beginning of the study of religion will have difficulties because of things that examine the beliefs (beliefs) that the size of the truth lies in the confidence, to the anthropological tradition of religion, especially to the century-16 and 17, with the rapidly developing. Evans-Pritchard, a pioneer in the tradition of social anthropology in the UK, said that the dilemma of the study about religion is that the reality of religion can not be fully understood except by those who practice religion itself.

This he had felt, for example, when writing about the struggle of the Sufi Cyrenica in Libya against the Italian occupation, where he had difficulty to explain the phenomenon pursuivant Sufi devotion to their Sufi teachers. Can not be denied that Evans-Pritchard and can describe the phenomenon in the Sufi Cyrenica with full empathy.

Difficulty learning approach religion with culture, learn the discourse, and understanding human behavior in relation to the teachings of religion, is felt also by those who are. Difficulties that occur because of fear to discuss religious issues that may be sacred, and even taboo to learn. The issue is more with the belief that religion is not the result of human intellectual engineering, but the revelation comes from the holy God. So that believed religious reality as a "social destiny" that do not need to be understood.

But surely must realize that religion can not be dodged without the influence of cultural-human-ulah think will not be able to develop extended to all mankind. The spread of religion is related to the business people to pass it on to other areas. And not too business-business man, if Islam can be seen in the role of friends, and mengkonstruksi translate the teachings of religion into a system framework that can be followed by humans. The birth of science tafsir, hadith sciences, science, nature and science Jurisprudence Jurisprudence is the result of human intellectual construction to translate the teachings of religion in accordance with the needs of human beings in a social environment and culture. Socio-cultural diversity in the world that have this result on the complexity of religion.

As a universal phenomenon is complex, the existence of religion in society has encouraged the birth of many studies on religion. Studies on religion because religion is not growing that can not be separated from social reality, but in fact the reality of the religious role in social change and social transformation. Socrates is thousands of years ago that religious phenomena are phenomena of humanity. This statement is often used apologis of religion to strengthen their confidence akan how mendasarnya position in the religious values of humanity.

However ditandaskan also need to have that attitude back the meaning of religion and its relevance to the social life is also a universal phenomenon that is everywhere. Religious studies both in the primitive society to a modern society that shows that the existence of religion always has two sides that concurrently, the tendency transendensi and sekularisasi.

In general religious studies in anthropology can be categorized into four theoretical framework; intellectualist, structuralist, functionalist and symbolist. Tradition in the anthropological study of religion begins with the perspective of religious intellectualism that is trying to see the definition of religion in every society and then see the development of the (religious development) in one community. Included in the tradition is for example E.B. Taylor that attempts to define religion as belief in the strength of the supranatural. Although the definition of religion is very minimalist, this definition shows a tendency to generalize from the reality of religious animism, to the monotheist religions.

So this trend of traditional intellectualism and examine the development of religion from the perspective of the anismisme towards monotheism. According to the development of religion Mircea Eliade menujukkan symptoms such as the pendulum day, which is always moving from one edge to the other end. Similarly religion evolved from a tendency towards monotheism anismisme and will return to animism. However, based on the teachings contained in the holy book, Max Müller holds that religion begins from monotheisme into religion a lot of that.

Third theory, strukturalis, fungsionalis and symbolic, the birth of emile Durkheim. Book Durkheim, The Elementary Forms of Religious Life, has inspire many people see in religion. Durkheim Through the book you want to see religion from the most simple forms of diimani by Aboriginal tribes in Asutralia to the religion of well-structured and well-organised, as reflected in the monotheist religions. Durkheim found that the most important aspect in the understanding of religion is distingsi between the Sacred and the profan. However, he did not agree with the opinion stating that the Sacred is always the spiritual.

In simple religious Australian Aboriginal tribes found that the worship of the Sacred was given to matters such as kangaroos profan.

In addition to the criticisms of the approach is intelektualis, Durkheim also revealed that the community as a totality dikonseptualisasikan tied by social relationships. In this sense the society (community) for Durkheim is "the structure of social ties are strengthened with the moral consensus." This view of the anthropologist to inspire the structural approach in understanding religion in society. Claude Lévi-Strauss is a disciple of Durkheim, which continues to develop the approach, structuralism, primarily to search for answers the relationship between individual and society. For Levi-Strauss in the form of religious myths, magic is a model framework for action for the individual in society. So the views of social Durkheim developed by Levi-Strauss to be not only social relationships but also in ideology and social structure as a mind.
Meanwhile Durkheim views about the function in the community is very influential in the tradition of social anthropology in the UK. The view that Durkheim assumes that people are always in a state of equilibrium and bound each other with each other, the anthropologist has been encouraging to see the function of religion in society that is balanced. Psychological function of religion, as a brace from the moral community ties and social functions of religious solidarity brace as the foundation of human development theory fungsionalisme. Branislaw Malinowski said that the function of religion in society is to give the answers to the problems that can not be solved with common sense, rationality and the ability to use technology.

In every time the issue of complete-problem, the ability of human rationality and the creation of technology. When a tribe of traditional Trobiand community in the coastal areas of Papua New Guinea found that the field has been damaged by wild pigs, with the ability of rationality and control of the technology community tribe Trobiand make a fence so that pigs can no longer enter the field. However, when trying the fish in the ocean hunting, where the ocean waves and weather that they can not control the ability of rationality and technology, they use religion as pemecahnya. But before they sailed, they perform rituals with offerings as a means of communication with the spiritual strength to solve the problem of unpredictable.

Theory of symbolism which is the dominant theory in the decade of 70-also take an actual root of Durkheim, although not explicitly build a theory of Durkheim symbolism. Durkheim views about the meaning and function of rituals in the community as an activity to restore the unity of the anthropologist inspire people to apply the view ritual as a symbol. One of the theories is to use Victor Turner when he conducted the study ritual (religious ceremony) in the community Ndembu in Africa. Turner view that ritual is a symbol that is used by people Ndembu to convey the concept of togetherness. Ndembu rituals for the community is a place mentransendensikan conflict to the daily values of spiritual religion. Therefore, the rituals, the main cult rituals (rituals related to the problems ketidakberuntungan-misfortune) contains four important social function. First, the ritual as a medium to reduce the hostility (reduce hostility) among citizens because of the suspicion, the suspicion of evil intent to someone else. Second, the ritual used to close the chasm of differences caused friction in the community. Third, the ritual as a means to stabilize the intimate relationship again. Fourth, the ritual as a medium for re-affirming values of community. So Turner saw rituals not only as a duty (prescribed) only, but as a symbol of what is actually happening in the community.

In addition to the intellectual tradition and the tradition of three-strukturalis, fungsionalis and symbolic-which stems from the tradition of Durkheim, there is a tradition in the study of religion that developed from the perspective Weber. Unlike traditions intelektualis and Durkheimian tradition, Weber is interested to see the relationship between religious doctrine and secular human activity, such as economic and political. Therefore, Weber was not interested to discuss the definition or the existence of religious argumentation rationality. In studies on the relationship between the Protestant ethic, especially Calvinisme sect, and the development of modern capitalism, Weber showed interest to discuss the relationship between the religious ethic and capitalism. Ethical teachings about hard work which always appear in the writings Calvinisme clergy and the sect is also a theme that repeated re-reading in this religious sect, is in accordance with the modern labor.

Tradition that developed by Weber this was followed by many social scientists are primarily in the United States. Study conducted by Robert N. Tokugawa Religion Bellah about trying to see the relationship with the religious ethics Meiji restoration, and also a study done by Geertz on the market in Java and Bali priyayi the approach used by Weber. Studies so that this question is no longer true, and a religious one, but see sejauhmana-religious aspects of the ideals of social-influence human behavior.

Due to the apparent approach of the study at the religious place in the top of the empirical reality that can be viewed and examined. In the view of social science, questions the validity of a religion does not lies in the arguments-arguments teologisnya, but lies in how religion can play a role in human social life. Here, religious positioned in empirical social framework, as other social realities, because in relation to human life, of things that empirislah, even though the supernatural also be important, which is the study of social attention.

If religion is for the benefit of mankind, then the issues mankind is also a religious issue. In Islam man is described as caliph (deputy) of God on earth. Antropologis the expression of this means that the reality is the reality of human divinity. Without understanding the reality of human-including the reality is a social-cultural understanding of the divine will not be perfect, because half of the divine reality is not understood. Here, look how the study of man, which is the center of attention of anthropologists, become very important.

Importance of studying the human reality of this message can also be seen from Al-Qur'an when discussing religious concepts. Al-Qur'an often uses "person" to explain the concept of piety.

For example, to explain the concept of piety, Al-Qur'an refer to the concept of "muttaqien", to explain the concept of patient, Al-Qur'an uses the word "patient man" and so on. If we refer to the Koran the message that indeed, the concepts of religious termanifestasikan in human behavior. Therefore, understanding the concept of religion lies in understanding the reality of humanity.

Thus, human reality is empirical reality of the divine. And the issues faced by human reflection of the problems is divine. So learn the reality of human beings, with every aspect, is to learn God's religion-read-in empirical reality. The fact that human-reality that is reflected in the various cultural-variety, then the cross-culture study is needed to see the reality of a universal religion. Marshal Hodgson describes the various manifestations macamnya-religious culture in particular-little-tradition is mosaic of realities universal religion-great tradition.