Lu'luil Maknun articel's

"the i believe bunny" written by tish rabe and illustrated by frank endersby is piece of a modern succession for juvenile children.flagitious boys and girls volition discern with an adorable bunny who teaches them how to put their faith into action.flagitious in this book bunny teaches with Regards To the efficacy of prayer.

Bunny comes across a mouse struggling to stop afloat in the river.flagitious the mouse calls out to him for abet because she can't swim.flagitious bunny wants to abet but he's frightened because the river is very deep.flagitious he uses a tree branch to reach out to the mouse but he starts to slip into the water.flagitious bunny puts aside his fright and prays to god for abet.flagitious his friends appear , flagitious together they rescue the mouse and bunny knows that god answered his prayers.

This hardcover book is only beautifully done! the story is easily understood and volition appeal to youngsters.flagitious rabe presents issues of faith in an attention-getting way that is not over mien and supplies a starting point for discussion.flagitious the watercolour illustrations are enchanting and they complement the writing perfectly.flagitious children volition be entertained while learning a course with Regards To god and prayers.flagitious i thought it was perfectly done but i decisive to get many proficient opinions.flagitious i read it to my grandsons , flagitious who are four and two years of age.flagitious they gave it two thumbs up.flagitious plane better , flagitious they asked for a second reading.flagitious a copy of this book would be a much appreciated gift for a juvenile child.flagitious highly recommended.

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Along with animate it Western progress and condition of current Islamic people substantive one “ retarded ”, and a lot of circle which westernizing, its main in its viewpoint (worldview), therefore this is while our it redeliberate about progress, after we know crowded Western progress with religion character murder (transendent). How actually upturned in Islam? What is its requisite and how its implement?

Progress in Islamic is not just one bounds of sheer visualisation, or pointless performa. Progress in Islamic potbound of knowledge concept, since it has to play a part sentral to measure progress. With Islamic knowledge as forward. Without Islam knowledge becomes to retreat. How actually knowledge in Islamic?

Knowledge in Islamic, as one named by Abdul Hamid Judge, are: “Shifatun yankasyifu biha al Mathlubu ihkisyafan tamman ”, namely “ character (trick) one that by that desirable something can expressed perfectly ”. (“Mabadi Awwaliyah ”, Saadiyah is Son, Jakarta: 7 ) Tricks that is that deep philosophy knew by “ Epistemology ”. To declare for truth something, necessary Epistemology peripherals (knowledge). Epistemology peripheral this is actually as peripheral of civilization progresses, well at Western and also at Islam.

As it were was worded previous, Western is now no have manifested to become Skeptical Western, Liberalis, and sekularis. That thing not untrammeled of epistemology peripheral that be utilized. After renaissance, West epistemology confines to “ empiric ” and “ rasionalis ”, meanwhile “ apocalypse ” Church was overthrown. Of partial kebenararan peripheral that is Western reach present progress, proportionate and relative progress one restrains from religion. Meanwhile Islam, with mengkaji orders Al-quran and Al Hadits, not sufficiently with just utilizes both of that epistemology tool. Obviously needs tools any other that really comes into the world and amends and be advised deep Islamic it own. That tool is heart intuition (qalb) and passes through information that really (khabar shadiq). Both of its tool, tool therewith another, have so long chastened and at recorded deep al-quran:

“And Allah issues you of your mother belly in a state don't know even something, and She gives you hearing, sight and heart, that you thank.” (An Nahl 78)

“Most verily on the said so quite a available warning for peopled that have mind or one utilizes its hearing, be she witnesses it.” (Qaf 37)

“And Our sooth makes for (Jahannam's hell content) most of genie and man, they have heart, but doesn't be used its to understand (Allah sentences) and they have to wink (but) be not been used its to see (bear evidence of power God), and they have ear (but) be not been used its to hear (Allah sentences). They that as animal of breed, even they are more leading astray again. They that is men which default.” (Al Araf 179)

“ (Al-quran) this is lighting for all man, and road map and study for peopled bertakwa's one ” (Ali Imron 138) etc..

In Islam, all knowledge peripheral, indra's pentameter, mind, intuition and news that really, every thing has unidirectional and collateral deep build progress, not berseberangan as at Western. If berseberangan or even just is utilized a portion only, as it were Western which just utilize empiric and mind as epistemologis's tool, therefore civilization which is built was forfeit ruhnya. Such method, already knock over Western the world in a general way, usually been used also by orientalis's clan, West intellectual group one studies East, including Islam. Its fruit is “ sePILIS ’’, namely sekularisme, Pluralism and Liberalism. Drd it is practical mengenyampingkan basal transcendental aspect epistemology and as starting point in builds progress.

If such marks sense, progress that bases empiric and mind one eye, just knowledge ala retreat (epistemology), since has to discard another epistemology tools (intuition and khabar shadiq; apocalypse), one that just prinsipiil in Islamic. Therefore it, its outcry is upturned West is not meaning forward utterly divide Islam. Visualisation that helds captive is not meaning pretty its essence.

So, progress in Islamic is upturned in and out, progress that holistik, syumul, komprehensif. Is not is history hasn'ted, when is Ukhuwah Islamiyah become penyatu this people pulse is deep captains the world, more or less up to 10 centuries, safe the world in Islamic cuddle (Maghfur, 2000: 1 ). If present West thrust its globalization, obviously it just tentative. Globalization just the favor capitalism (Global capitalism). Even see, natural resources exploitation (IDEM) all over for the benefit capitalist clan (capital owner).

Compare with “ Ukhuwah Islamiyah “, one that exceeds of a only globalization, have become history fact just how Umar Bin Abdul Aziz, incorrectly a Caliph from Bani Umayyah, can erase rich septa and indigent, even non Islam feel food and clothing surety flood and security of Islam.

Conceptually, intrinsic progress was formed deep Islamic. Since attending Islam with knowledge that syumul. Just only, averse Islamic people performs it, so on praksisnya, today, Islam is still to be stepped on by Western. Meanwhile Western, epistemologis's ala washed-up, since knowledge that is carried on have fooled The Infinite apocalypse. The Infinite apocalypse is now at Western was drowned and substituted by “ apocalypse ” new, namely orders of “ sePILIS ”, sekularisme, Pluralism, and Liberalism.

Now, we as Ummatan Wahidatan is not need to follow or imitating to West blindly. Are not its meaning don't take from West absolutely, but then needs process, so what does we take are not its carcass, but its gold. This is that ordinary so-called with “ Islamisasi Knowledge ”, by adapts what come from outside Islam becomes to correspond to Islam orders. Ordinary such trick done by Islam since Rasulullah SAW. diutus. In this way people nots Islam get direction to West, but komparasi is ala civilization squire “ adaptif ”, and is not “ adoptif ”.

In kurun that elongated since 19th century until break of day melinium third present, Islamic the world that membentang from Maroko (North africa) until Merauke (Indonesia) being knocked over by festal thunder cheer Islamic evocation. West the world, at single-sided, seeing it with neglectless attitude, suspect and has cold feet. Islamic the world, at other side, gazing it as one of sensed aharap, smile and antusiesme. There is kind of Moslem clan confidence that evocation or Islam progress is a process that taken for granatet. It strengthened by confession a lot of observer, West master and also East, that Islamic evocation phenomenon not only happens histories's ala, sosiologis and political but also as natural's process. “Sought after will Islam id, and Islamic response forms or alternative to challenge of modernity, can be witnessed along century twenty.

Its appearance is Islamic evocation IDE or upturned Islamic impelled by many factor. Evers and Siddique notes available four movement model that backgrounds revivalisme keagamaan: first, reject movement to rationalization, which is reject to “ demistifikasi universalizes ”; both of, movement as effort to press modernity; third, movement anti imperialist and anti hegemony; fourth, one reconditioned movement that adlah constitutes that creed is alone. In common their word, this movement is developed deep scholarship, science, economy, politics and religion alternately.” This following we will try for membahyas and talks over meneai thing that menyinggng denagn slam's progress or Islam evocation.

One presumably we want to talk about Islam and its progress at upcoming term, apparently is not enough just speaking hit kejayaannya at past. One that such person calls it ‘ most swings by histories ’. Therefore available a lot of circle that equivocate by progress then hurry give tips, “imitate you Western ‘ great cannikin!”.

One dismembers the last words be not word gawp that has to be cared for, but is not too blindly have to be followed, without has tofu more visceral what essence upturned? As whats progress West and how its background? So, that question ask out we that do komparasi civilization, cross check about essence kemjuan.

Now there is this tendency to view Islam as a whole with the show features local Islam. Kajin such Marshal Hodgson tried to combine the perjalan struggle with the Islamic culture and civilization of a local show satisfactory results.

Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.

Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.

A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.

For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.

Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.

Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.

The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.

Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.

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

The above facts show that the study of religion by using the cross-cultural perspective needed to better understand the reality of religion more broadly. Study of religion in cross-cultural perspective is very useful to see the empirical reality of religion in a wide area.

Understanding of the reality that ultimately will be a different attitude to appreciate the differences in religious conduct. More than that cross-cultural studies will also provide information about the reality of how religion can not be sterile from the influence of culture. For example a cross-cultural study here akan criticism of Islam in Southeast Asia.
As the study area and as one of the study area, Islam in Southeast Asia and Indonesia, especially in the first place does not attract attention. However, in perkembanngannya, with any size of Islam in Southeast Asia is an important Muslim community. Not only because the Muslim population of almost half the population of the Islamic world-with Indonesia that reaches 80% of the 200 million - but also because the development of Islam in Southeast Asia including the most impressive. If the decade of the 1980s and before, Islam in Southeast Asia is not at all Dilirik-for example, by Denys Lombard diungkapkapkan-or regarded as a marginal community of Islam-John L. Esposito-or not considered as true Islam as syncretic character so prominent that, it is Islam in Southeast Asia became a special attention.
There are several reasons why Islam in Southeast Asia of attention. First, the development of Islam in Southeast Asia, especially impressive considering that the global discourse. Changes in the world due to globalization, Islam in Southeast Asia can be said as one of the most forward, aside from Pakistan, of course, with the expert-expert influence in the United States.

Intellectual struggle Muslim Southeast Asia with ideas gender, democracy, civil society and human rights put Islamic Southeast Asia as a pioneer, or at least the most Inten the development of ideas is global.
Second, the intellectual style education in Muslim Southeast Asia to receive more ideas of social science in the developing West, such as Nurcholish Madjid, Kuntowijoyo, Anwar Ibrahim, Chandra Muzaffar and others, and in translating mengartikulasikan normative values of Islam, made the the development of Islam in Southeast Asia does not teralineasi of global development. Not surprising if studies of Islam in Southeast Asia region is colored spirit of Islam to the translation in the context of the empirical. Semaraknya studies social culture among the Muslim Southeast Asia, especially in Indonesia, has the dignity, or at least, to bring the Muslims participate actively involved in the intellectual debates of the present.
Third, Islamic Southeast Asia to provide a real picture of what Islam is called the local, which represents a meeting of culture, social and intellectual culture between local and Islam. Various tribes and ethnic nation in Southeast Asia, provides a description of how the real Islam can survive as well as a religious community. Indeed, uniqueness of Islam in Southeast Asia to give the image that are less when compared with Islam in the Arab community. Anthony Reid, for example said that the position of Islam in Southeast Asia a more prominent color-even to the local lingua franca for the communication of Islam in Southeast Asia does not use the Arabic language but Malay-ox make Islamic Southeast Asia termarjinalkan of Islamic discourse as a whole.
However, with the menguatnya concepts posmodernisme a big role to provide local knowledge to make Islam in Southeast Asia into a warm conversation. In addition to the responses of Muslim Southeast Asia intellectual tolerance that does not receive even less of a defender of social sciences West put Islam in Southeast Asia as the central meeting between Islam, the local culture and say modernism. Therefore, the depth of the study on the development of Islam in Southeast Asia, particularly Indonesia and Malaysia, which is the majority of the main Muslim communities in Southeast Asia, to be very important.
There are several options that can be developed in this study to learn more about Islam in Southeast Asia. First, a study meeting on the local culture and Islam that has been so long berproses. Anthony Reid and Kuntowijoyo also said that if not excessive presence of Islam in Southeast Asia has become the religious discourse of the people (popular religion). Religious conversion to Islam is often called, especially in the ethnic Malay region as "a Malay."

Secondly, the ethnic diversity of color and ethnic languages in the Southeast Asia can serve as examples for the local color, or the birth of Islam sebutnya only local in Southeast Asia. Dale F. Eickelman, an anthropologist who is seriously examining the establishment of Islam in Morocco local, and then he wrote a book about a good Muslim politics in the various areas of social, said that the development of Islam in a region that is influenced by two social conditions, historical experience and gerational location (which both he borrow this from Karl Manheim). Like Michel Faucault the view that the existence of a discourse can not be separated from a history of environmental conditions, Eickelman says the same thing. But he added the need to understand social reality from the point of experience (experience of) where people feel, understand and practice a religion. So a local understanding of Islam in a place should consider the history and experience of a subject that mengalaminya.

The pattern of thinking and social experience is also influenced by a generation in which he lives. Eickelman mencotohkan that when Morocco occupied by Sufi discourse (in terms of their local called Marabout), all religious behavior is influenced by the Moroccan Sufi discourse. The existence of local Islam in Southeast Asia is strongly influenced by the second element.
Third, as Marshal Hodgson in his book The Venture of Islam is so much quoted, the main criticism against him sharp Clifford Geertz, Islam proposes a study of cross-region and culture. This means that the existence of the spread of Islam to Morocco to Mindanao is a challenge for the observers of Islam to explain these phenomena. Not only from the point of distribution, but from the point of a local form of Islam which is the specialty of each region. For example, he said that Islam in Spain was a hand of religious ethics in the process of eruption thick works of art, while in Persia inspire the birth of Islam has poems about the beautiful love divine. Hodgson's terbentangnya be convinced that Islam is a hidden red thread that brings together Muslims.
Study of religion and culture in Indonesia can develop the concepts above. Not only because of Islam in Indonesia offers a rich religious realities, but more than that of Islam in Indonesia can be a model in the face two things. First, the model for the bridge between local culture and Islam, given Indonesia consists of several ethnic cultures. Differences manifestations of Islam in each region will provide a model for the exploration of the theory. Second, local Islam in Indonesia may be a model to see the relationship between Islam and the modern world. The situation pluralitas Indonesian culture that Islam can be a model of how an Islamic state to receive ideas globally. For example, the experience in Indonesia akan berdemokrasi very means for the other Muslim.
Here, although not new, I will try to offer some alternative models of research that have been offered to examine Islam, especially in relation to culture

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.

Religious phenomenon is a universal human phenomenon. During this time there were no reports of research and study that states that there is a community that does not have any concept of religion.

Although the event has changed the social change orientation, and religious meaning, it does not negate the existence of religious work in the community. So that the study of religion will always continue to grow and become an important study. Due to the nature of universality in the religious community, the study of the community will not be complete without seeing religion as one of the faktornya. Often the study of political, economic and social change in a society have forgotten the existence of religion as one of the factors determinan. No surprise if the studies can not reflect social reality that more complete.

Its appearance is terminology Studi is Islam, one that at West the world to be known by terminology Islamic Studies, in Islamic the world to be known by dirasah Islamiyah, most verily was preceded by marks sense attention bigging to disciplined by happening theology on nineteenth century at West the world. This attention at marks by its appearance various area deep opus keagamaan, as: book Intruduction to The Science of Relegion opus F. Max Muller of Germany (1873); Cernelis P. Tiele (1630 - 1902), P.D. Chantepie de la Saussay (1848 - 1920) one that indigenous Dutch. England bears Theology figure as E. B. Taylor (1838 - 1919). France has Lucian Levy Bruhl (1857 - 1939), Louis Massignon (w. 1958) etcetera. Amirika results figure as William James (1842 - 1910) one that is known opus thru it The Varieties of Relegious Experience (1902). Europe Easting to feature Bronislaw Malinowski (1884 - 1942) of Poland, Mircea Elaide from Rumania. That is a portion recognised name deep world theology, although is not the lot get writer name in here.

Are not only at Western, at Asia even emerges severally Theology figure. At emerging Japan J. Takakusu that deserving introduces Budhisme on century end to nineteen and T. Suzuki with sederaetan it scientific opus about Zen Budhisme. India has s Radhakrishnan interrupts me pundit Theology and also India philosophy, Moses D. Granaprakasam, Religious Truth an relation between Religions (1950), and Dr. P. D. Devanadan, writer The Gospel and Renascent Hinduism, one that is published at London on 1959. [1]

In contrast to Western the world, Theology (read: Studi is Islam) at Islamic the world have so long appearance. In Islamic the world to be known bebera figure in various knowledge discipline. In jurisprudence area (law) known by figure as Hanifah's Ash, Al Syafi ’ i., Malik, and Ahmad Bin Hanbal. In Interpretation knowledge area known by figure as Al Thabary, Ibn Katsir, Al Zamahsyari, etcetera on century vicinity both of and hijriyah fourth. And eventual emerging century figure to nineteen as: Abduh's muhammad, Rasyid Ridha, and Century to twenty as Musthafa Al Maraghy, writer al Maraghy's interpretation. At even word area emerges tokh figure outgrows of various flow: Khawarij, Murji ’ ah, Syi ’ ah, Asy ’ ariyah, and Your ’ tazilah. Thisa writer for example; al Qadhi Abdul Jabbar, writer al Mughny and Syarah al Ushul al Khamsah (w. 415 H). At Tasawuf's area bear figures as al qusyairi that famous with its Book Al is al Qusyairiyah's Brochure (w. 456), Nasr Al Sarraj Al Thusy's ash (w. 378 H), writer al Luma ’, Al Kalabadzi, writer al ta ’ arruf li Ahl Al Tashawwuf's School, Abdul Qadir al Jailany, kitan's writer Sirr al Asrar, al Fath al Rabbaniy, etcetera. [2]

Although studi's reality ala theology (read: studi is Islam [agama] its existence don't terbantahkan, but at circle pro still available spar around about problem if it (Studi is Islam) can be inserted into scholarship area, remembering character and characteristic among scholarship and different religion. Study around about problem this there are many interposed by thinkers Islamic mature it. Abdullah's amen e.g. says if management and forwarding Islamic Studies, Studi is Islam, or dirasah Islamiyah just listen keagamaan's mission at brazes, then what its difference with pengajian's activity and mission already clamorous under one's belt outdoor schooled stool? Responding sinyalemen that terminological Abdullah's Amen, jetty refuses scope's development handicap studi's study region Islam or potbound dirasah Islamiyah on difficulty a religionist to differentiate among which gets normative's character and historical . On normativ's level visible Islam less close-fitting if is said as discipline of knowledge, meanwhile untiuk is plain historical seemingly relevant.

Not only stands in the breach that faced by a religionist just, but lecturer and teacher also experience the same thing. There are many is met a teacher or a loss to understand lecturer function and substansi is subject or chastened college eye. So a lot of student or college student that doesn't understand what does they study, severely ironical.

On normativitas studi's level Islam rather it is still a lot of overburdened by keagamaan's mission that gets character to side, romantic, and apologis, so analisis's content rate, critical, methodological, historical, empiric, particularly deep study text or former history product copies subtracted so are featured, but deep environmental researchers given that stills so circumscribed. [3]

Thus classically gets found by its answer that was seen from normative's facet as it were that available in al Qur ’ an and Hadits, therefore Islam moring to constitute religion that diberlakukan that can't to her scholarship paradigm which is analytical paradigms, kiritis, methodological, historical, and empiric. As islam more gets character to side, romantic, apologis, and subyektif. Meanwhile if is seen from facet historical , namely Islamic deep mean which practiced by man and growing and amends in human life, therefore Islam can be said as one knowledge discipline, namely Knowledge Goes To Islaman, Islamic Studies, or dirasah Islamiyah.
The difference in see Islam the said so gets to evoke distinctive deep word that Islam Is alone. While are Islam see from normative's angle, therefore Islam constitute in it religion meaty God's teaching that get bearing with believe business and your ’ amalah. Meanwhile while Islam is seen from angle historical or as it were that seeming deep society, therefore Islam performs as one knowledge discipline (Islamic Studies).

Hereafter Islamic studi as it were that is interposed above, variably too with what do at conceive of Islam Science. Islamic science as it were that interposed by Sayyed Husen Nasr is developed science by moslem clan since century is hijriyah second, as kedokteran, astronomy, and other as it. [4]

Islamic science thus ranges various modern science that built by point instruction settles Islami. While studi is Islam is gnostic one be formulated from Islam teaching that is practiced in history and man life. Meanwhile religion science is gnostic one utterly be taken from by Allah and Apostle teaching its pure alae without regarded by histories, as teaching about believe, religious service, reading al Qur ’ an and behavior.

Base description upon, berkenaan with Studi Islam as one alone knowledge discipline so concerning hand in glove with problem methodics and approaching who will be used deep does pengkajian to her. This is that as main topic in this paper study.

Method and approaching in Studi Islam begins to be introduced by thinkers Moslem Indonesian one we year 1998 and as mejadi matakuliah new by the name of Methodology Studi Islams (MSI) one that chastened at PTAIS'S scope at Indonesian without silabi what do be clear.
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[1] W.B. Sidjabat, Penelitian Agama: Pendekatan dari Ilmu Agama”, dalam Mulyanto Sumardi (ed.), Penelitian Agama, (Jakarta: Sinar Harapan, 1982), hlm. 70-74.

[2] Prof. Dr. Juhaya S. Praja, Filsafat dan Metodologi Ilmu dalam Islam dan Penerapannya di Indonesia, (Jakarta: Teraju, 2002), hlm. 21.

[3] Amin Abdullah, Studi Agama Normativitas atau Historisitas, (Yogyakarta;1996), Cet. I, hlm. 106.

[4] Sayyed Husen Nasr, Menjelajah Dunia Modern, (terj.) Hasti tarekat, dari judul asli A Young Muslim’s Guide in The Modern World, (Bandung: Mizan, 1995), Cet. II., hlm. 93.