The word 'aql comes from meaningful aqala binding, restrain, prevent (Munawwir, 2002). While akal'aql said in the Qur'an related to efforts to analyze the rights and falsehood (Surat az-Zumar: 18), take a lesson from an event (Surat az-Zumar: 21), understand the universe and its contents (Surat al-Baqarah: verse 164 dams. Al-Imran: 190-191), understanding the dynamics of the process of life (Surat al-Hajj: 46), understand the power of Allah SWT (Surat al-Shura ': 28), understand the netherworld (Surat al-Mulk: 10), understand the Qur'an (Surah Yusuf: 2), understand the meaning of faith (Surat al-Baqarah: 76), and so forth.
Based on the above considerations it can be concluded that the reason is something that can be used to determine whether a state of concrete and abstract, which occurred in the past, present, nor things to come, the good and the bad, and the rights and falsehood . In brief, Imam Al-Mawardy in his book Adab al-Dunya wa al-Dien said that reason can know the nature of things and can discern what is good and what is bad. Ghafur (2005) adds that something concrete nature can be understood by the mind and the abstract nature of the liver. Mind and heart is an instrument of reason as the spiritual power to understand the truth.
According to Al-Mawardy (1992) there are two kinds of reason, namely gharizy and common sense muktasab. gharizy reason is the real reason, which limits a person subject to the law taklif (charging), who did not experience the addition or subtraction, the difference between humans and animals, and humans have been perfect as the reason he later described as men of thought.
According to the most authentic opinion, that reason has crystallized knowledge gained without going through the search process. Such a model science there are two kinds, namely first, something that gained because of the sensing process, for example, obtained by viewing the sights, sounds by hearing, taste, the feel, smell the smell, and touch the body with. Secondly, something that already exists in the soul, as knowing that something can not be separated from the name there and gone, there is something that can not be separated from the old and new name, the absurdity of it gathered the pros and cons, and the name once more less than two. All that is something that can not be separated from every person who understands the situation perfectly healthy and his mind.
The sense function is to restrain rampant lust bad. Amir ibn Abd al-Qais says:
"When your mind stop you from doing something improper, then you had people who understand"
Prophet Muhammad said:
"The mind is the light of heart, which can distinguish between right and falsehood"
Allah SWT says:
"So if they do not walk the earth, and they have hearts with which they can understand" (Surat al-Hijjr: 46)
The verse that shows two things: First, that the reason that science. Second, place in the heart.
While reasonable muktasab a reasonable result from the development gharizy, the peak of knowledge, sound policies, the orientation of thought, and there is no limit because he developed his definition, if actualized, and decreases wasted.
This muktasab sense closer understanding with the knowledge that is always experienced in a linear growth if continued well honed. He not only can know and understand it, but also able to create something new. Some language experts describe:
"The experiment is the mirror of reason and its fruit was negligent stupidity"
So it was reasonable muktasab will continue to grow and prosper and if more and more frequent exercise. With more and often do exercise so he will be more experienced.
Did you know that it was reasonable for the owner's jewelry?
and will be perfectly reasonable but that the length of experience
According to Al-Farabi sense has three of its ability hierarchy, namely: First, the sense of potential. this sense have the ability to let go / say meanings or forms of matter. Second, the actual reason. He has the ability to catch the meaning out of material. Third, mustafad reason. Intellect mustafad has the ability to catch the meaning and pure form outside of human nature.
Reasonable since the beginning of being predisposed to think of material nature. This tendency manifests and then became an actuality in the nature of matter. For that reason, he considers that the actual reason is not an immaterial substance, but such a capability in the material, as well as mental abilities low.
Sense of potential changes to the actual reason was then made one start gaining knowledge about the concepts or universal forms. This occurs because the actualization of the active mind (reason emergency emanating God) sends light to the human mind, which then have the ability to abstract objects that can arrest the senses, then stored and embodied in human memory. This abstraction process gave birth to something intelligible or concepts that are universal. The process of abstraction to be described as a intelligibles actual existence, a concept of reality that can be understood by reason. Al-Farabi argued that every thing that can be understood by the mind can ponder the actual reason by visualizing the senses. Through this ability, he can know himself. When our minds become self intelligible (able to understand themselves) as well as intellective self (self contemplation) and became a form of the original reason he became mustafad (Rahman, 2003).
That brief description of the reason. Thus, reason is one component of the soul which only granted to humans. Through reason, man can reveal the nature of things, both concrete and abstract to then serve as a universal concept. After that, people can understand where something is good and the bad, and what is right and falsehood. Thus, when humans face a problem then he can react in a wise and prudent.
Heart in Arabic is often referred to qalb. The word comes from the word qalb qalaba that changing the meaning, back and forth, up and down, and back and forth (Munawwir, 2002). Qalb actual meaning of the word has little to explain about the condition or nature itself qalb. Based on the meaning of the word then we can conclude that the heart is dynamic. Maybe now we feel in love with someone, but could be an hour later we feel hate him because of something that makes us feel uncomfortable. That's a little picture of the heart. But, whether as simple as that whose name heart?
Imam Ghazali in his book Ihya 'Ulum al-Din said that there were two hearts, the physical heart and spiritual heart. Physical heart in medical terms is called the heart, which is one form of body organs of a piece of meat such as elliptical banana heart is located in the left chest. While spiritual heart is something that is rabbaniyah ruhiyah Latifah (divine and ruhaniyah) which we can feel sad, sad, upset, happy. awe, reverence, hate, anger, love, and so on (Al-Ghazzali).
Liver has some relevance. First, the liver has a connection with faith (Surat al-Hujarat: 14), piety (Surat al-Hajj: 32), infidelity (Surah: An-Nahl: 22), hypocrisy (Surat At-Tauba: 77), error (Surat al-Mu'minun: 63), and so forth. Second, the heart has a sense of connection or as power-syu'ur like, like (Surat al-Furqan: 74), satisfied (Surat al-Duha: 5), sad (Surat al-An'am: 48), envy (Surat al-Hashr: 10), quiet (Surat al-Ahzab: 51), fear (Surat al-Ahzab: 26), and others. Third, the liver has a connection with nature, such as purity (Surat As-Shafat: 84), determination (Surat al-Kahf: 14), tawadu '(Surat al-Furqan: 63), hard (Surat al - -Maidah: 13), pride (Surat al-Fath: 26), crude and other liver diseases (Surat al-Hajj: 53). Fourth, the heart has a connection with the power to recall to God (Surat ar-Ra'd: 28). Fifth, the heart has the power relationship with cognition (Surat al-raf: 179). At least five context, we can conclude that the liver has various potentials, which leads to either positive or the negative. However, the next time he would actually lead to where, very dependent on choices made by each individual. Although the liver is basically a godlike nature or meaning rabbaniyah predisposed to accept the truth from him.
Heart of physical and spiritual heart turned out to have an inseparable relationship. Sheikh Muhammad Muhammad Jabir said that the holy lights (al-Anwaar al-Qudsiyah) arising from religious deeds first heart shone down on the chest cavity was a collection of electric BION and settling. Then flows into the vessels and the soul of any excitement flowing. The more holy light that radiates to the "piece of meat" is, the more light that flows in the inner and outer senses. Sometimes it was so full of light in our hearts and so many top beam, so the bias light remains illuminated, like the body of the prophets (Bisri, 1996).
Statement of Sheikh Muhammad Muhammad Jabir above suggests that religious charities in accordance with the guidelines which have been set by the religion will bring impact to the physical and spiritual health. Therefore, long before the Prophet Muhammad had said in haditsnya:
"Truly in the body there is a piece of meat. If he was better then all the better body, but if he destroyed all the body becomes too damaged. Remember that it is the heart "
(Narrated by Bukhari)
Prophet hadith also suggests that the liver is an essential part of the nafs (soul) others. He became murabby (mentor) for the structure of the nafs (soul) of another with a guide function, controller, and controller (Hartati, 2004).
Hearts in achieving recognition of the natural wonders of the senses depends. These senses comes from the heart and the intermediary is physical senses (Al-Ghazaly, nd). So, someone will be very difficult to be able to feel love or hatred toward anything if he had never seen, heard, felt, smelled, or felt something.
However, the liver also has a transmit power of the wave that will convey the information to other liver without going through the help of physical senses. In real life, we often see things that might be considered irrational, like the heart of a mother is not willing to decisions taken by his son to perform an activity. Mother's heart was not willing this will hinder the achievement of his desire. In addition, the liver recipient also has the power waves emitted from the other's heart. For example, a child whose heart is experiencing anxiety. Emission wave of anxiety that comes from the heart of this child was capable of well received by the mother's heart.
Between one heart with another heart was also able to unite in the unity of sense. In everyday life we often find the term "harmony" or "chemistry" in something, such as a person of men love a woman and so did the women love these men, because they both loved so they then pledged themselves to get married. Or, merging of two groups of hearts Aus and Khazraj tribes in Medina before the arrival date the Prophet Muhammad to Medina. Before the Prophet Muhammad came to Medina two groups have always been hostile, but after they had the same ideology and the same religion, namely Islam and they were united in the Islam-an (Surat al-Anfal: 63).
Based on the above considerations it can be concluded that the liver is one of the men who became the control center for other members of the nafs, has the power of emotion and cognition, has character, able to digest and accept the good things that are doctrinal, has a close relationship with the physical senses , and capable of transmitting and receiving waves between the liver without going through the intermediary of physical senses.
The soul is like an empire in which many aspects of composing. As the kingdom in general, the soul also has a device with the status and functions of each. In addition, in the kingdom there are also statutory procedures that apply to guide, direct, and control the life of the kingdom. So that the noble goals of the kingdom can be achieved perfectly.
The soul has a territorial area that includes members of the body. Lust as the mayor the power and strength as a police anger. heart became king, and reason as the prime minister.
King to rule them all, so the kingdom and the situation becomes stable. For the mayor, the passion, has the character of a liar, over acting, and like to confuse the issue. Police, the violent anger tempered, quarrelsome, and destroyer. If the king to let them in their condition, it will be destroyed and the related kingdoms are doomed. King had to consulting with the prime minister and the mayor and the police placed under the control of the prime minister. When it is done then the state of the kingdom would be established, developed, and prosperous.
Similarly, the liver, he asked for consideration of reason and put the passion and anger under reasonable control and command, so the situation becomes stable and the soul can reach, because his happiness, that is to know God's Essence.
If the mind is placed under the command of power lust and anger, so are doomed soul. and the heart will suffer in the afterlife.
Lust and anger are two souls ministry and keep things interesting food, drinks, and marriage (intercourse) to support the senses. Lust is a servant senses, and senses the net and common spy. With that sense of reason observe God's creations. Then serve the common sense and reason alone for the heart is the lamp and lamp with its rays he could see Essence of God. For pleasure to be part of the stomach and genitals is something that does not mean that when compared with the power of God at Essence.
So mind will serve the heart. Heart itself was created to look at the beauty of God's Essence. Anyone who has been able to enjoy the beauty of the Essence of Allah then he will be a true servant who will always worship Allah and never have any strings attached.
We at least have to know the size, area of origin, and type of instrument. Based on its size, there is a small to large and short to large. These tools also come from various regions in the world. Also any type of variety, an example we know the name guitars, Angklung, drums, piano, and much more. Each of the instruments has unique characteristics and its own tone and philosophy.
Specificity and uniqueness of it is potential. Potential owned by each of these instruments can then be actualized with the good, true, and beautiful when guarded, nurtured and developed by the souls who sincerely want to know, understand, comprehend and pervasive himself with the peculiarities and uniqueness. When this has been done correctly and precisely the uniqueness and distinctiveness that will be soul. The soul is a physical conversion and inherent spirit. Thus, an instrument no longer merely suggestive only, but in a tone that flows tone ruhiyah (inner life).
Music is usually designed to express the contents of the soul. The contents of this spirit can be either command or prohibition suggestions, invitations, requests, advice, sharing, or a protest with the flavored variety joy, sadness, love, hate, good, bad, proud, or disappointed that produce flavor obedient, rebellious, thanks, infidel, respect, harassment, exaltation, contempt, respect, oppression, love, or cruelty. But the contents of the soul that comes from a deeper spirit of nature leads to goodness and holiness. Even so, people still have the freedom to choose one of two ways, namely gratitude or infidel, lawful or unlawful, and so forth. Furthermore, the decision was stayed seen what will happen.
Expression of mental contents can be done with one type of instrument only or more. Each type of instrument has a specific tone character. Something specific in general have the optimal ability of what the specifications, even if it has a different tone of voice that derived its just not the main tone. So, when doing a demo to reach the goal very limited sitting on the expression of certain mental contents. This will be different if the type of instrument used was more than one and of course the resulting tone will be more diverse, such a ringing bass, treble, and to what an electric acoustic, and so forth. The number of musical instruments in the classical demonstration of this will be producing two goals sitting, sometimes a beautiful order and sometimes the middle of nowhere irregularities.
Regular bands beautiful and needs of a variety of musical instruments, the orchestra is concrete example. Types of existing instruments in the orchestra and the various specifications must also vary with the specificity and uniqueness. Diversity competence is unique and special then incorporated into a power-oriented and high mission, but still beautiful, artistic, aesthetic and ethic.
There are several stages to go through to reconcile differences in the various competencies that, first, learn and explore each competence. Second, the same perception and vision to build a strong mission. Third, compromising their respective competence. Fourth, consolidate all elements of competency to work in a professional and proportionate under the command and direction of a competent composer, professional, and elegant. Composer main task is to give instructions and directions to each instrument when to demo with a front and when the background. This, with the goal of keeping the instrument with the competence to be and behave professionally and proportionately. If all this has been running nicely with the goal to produce high-class music will be achieved. Surely that should not be overlooked is the readiness of something that will be led and prepared something that will lead.
Music according to the research results can also affect one's psyche that even fetuses still in uterus. In addition to delivering the music to hear or play it becomes forgotten or remembered with the Lord. An example is the music made by Jalal El-Rummi as a medium to drive awareness religiosity reach.
Music is a mission-oriented and remained high with beautiful, artistic, aesthetic, and ethic is if the music is able to fill the soul masters express music itself well and maximum, both by and for the souls of the audience, and in accordance with the provisions of God.
Thus, the difference is remarkable gift. This is, because of the differences that there are competencies unique and distinctive. The difference is that, if actualized identity optimally will be a force. Differences also will sharpen awareness of strengths and weaknesses of the specifications they have. Specific strengths will deliver on the achievement of specific ideals. While Universality Idealism is hope in the life of every individual. Win-win solution that can be done to achieve Universality Idealism no other is the organization of the forces that are professionally specific and proportionate. So that the specific power can be and to behave professionally and proportionately there should be procedures or rules in accordance with conscience or natural. After all was done properly then Idealism Universality is achieved by specific Idealism remains optimally actualized.
Each of us must know the name palm tree. Even if not seen directly, but we never felt the sweetness of dates, especially when in season or during Hajj Ramadan fasting month. This tree is not unusual to grow in areas other than desert. Why can only grow in areas like that, when the desert was very low water content. Why is God such a fake? There's a message behind it all?
God is creative. Each of his works will not be able matched by anyone. If all people in the world gather to try to make something similar at least just with what God has created will not be able to. Each of his works will surely attract every heart that looks for stunned, and then say "Masya Allah". Although the new is seen just beyond the outer form. Reflection of our hearts will say "Our Lord, Nor You created this in vain, Glory to Thee, so save us from the punishment of the Fire" (Surat Ali 'Imran: 191) when we have been able to understand the message behind the work it works.
Also works created as well as a form of love of God. He always guard and guide the creature to stay on the straight path. One way is to pour out her love by giving her advice through his works. That is God, although He was God but also be tawadlu '. Every devoted affection and not putting out, although he is entitled to it. One of the great works of God as a form of vast, is creative, and the Love Supreme is the creation of palm trees.
Palm tree when viewed from the physical side is not so beautiful, though no one will ever be able to make the least similar to it. But there not beautiful on palm trees that just saved the lessons and advice are very unusual and was supposed to imitated.
Physical form is not so beautiful when seen with the naked eye just is not an obstacle to doing that will benefit themselves, their families and the environment. Not beautiful that just is a form of grace and love of God is incredible. With a condition like that he can protect himself from all the despicable nature, such as riya ', arrogant, imperious, and arrogant. It also is proof that God's judgments are not based on what he had, but on how he acts and behaves. Because the right to judge is God alone "ilallahi marji'ukum jami'a".
Why does God grow palm trees in the desert. Apparently when the depth mused there is a lesson, advice, and great wisdom. Arid desert and far from water sources is a picture of the situation and conditions or heavy narrow or completely close with difficulties. Palm tree while living in conditions of distress or difficult still trying to always survive. Trying to survive, grow and develop as other trees like living with a high welfare standard.
For palm tree, situations and conditions are not far from the water barrier to keep actualization and achievement. In fact he was able to bear fruit with the sweetness of fruit and efficacy for human health is recognized by the whole of nature. Besides palm trees are also open to anyone, without ever taking into account whether she was Muslim or not, rich or poor, male or female, officer or ordinary people, from the west or the east, from south or from south, white or colored want to take shelter under it. Everything was at peace, openness, and fairness. In fact, not only provides a place for shelter, the guests who attended also pleased with the sweetness of the fruit was treated to date.
With the palm trees and shed convey God's love for mankind. A message of love to human beings in imitated through life in this world. The message is
1. Although living in difficult conditions, hard, narrow, and the passion do not easily discouraged. Make it as a motivator condition and spirit that drives the behavior of more creative in order to find a positive solution.
2. Humans other than as a servant of God also as the caliph in this world who rahmatan lil'alamin or mercy for all creatures. He was expected to behave and act wisely in maintaining the balance of colorful cosmos. Attitudes and actions of what are considered the best and really should be done.
Children are a gift, mandate, and at the same time libel for parents. Said to be a blessing if the child will grow and develop into a person capable of delivering self, family, and environment to meet its main function as a human being, namely as a servant and at the same time as the mandate of God Almighty on this earth. Someone who has been able to perform its main function would be to have the nature of piety. Character of the righteous when he will be and behave always consider whether the attitudes and behavior is good and right according to him, good and right by and for others, and in accordance with the teachings of God.
For parents and community, is a surrogate son. A person who receives a deposit guard duty, not to deposit it and then destroyed when requested by the owner, ie Allah SWT. This is because, a person who was given the responsibility, especially the husband as head of the family will be held accountable answer. Prophet Muhammad SAW said to the parents to not humiliate a child, did not select you, do good to children, and educate children well. Therefore, as a parent obligated to provide perfect good living and good education for their children. Maintenance of birth is very important for the physical growth of children. While living will ripen inner psychological development of children. Meanwhile, a good education will lead children to practice to find, process, and actualize our potential and have an optimal direction.
Children are also said to be slanderous (trials) to parents and the community. Because children including jewelry world that can turn parents and community members from the remembrance of Allah SWT. Actually, becomed the world and everything in the jewelry for men was to test who among those who can act and behave well. The purpose of being and doing good are learning the positive side of the world and everything in existence for humans as well as to explore and utilize the guidance of Allah SWT for the benefit of worship to God.
Is a natural thing that every parent expects their children grow and develop into a quality person or righteous. Righteous child who is capable of delivering a child herself, family, and environment meet his functions, namely as a servant and as a mandate of Allah SWT. To fulfill his desire that, various efforts were made. It's just, sometimes they are less calculation. Thus, often the result he wanted was not linear. In fact, inversely. For example, parents want their children grow up to be a good boy, but what happened instead was children grow up to be a rebel.
Not linear between the desire of parents to the child's condition more attitudes and behaviors due to the wrong in raising a child that was exhibited by the parents and the rest due to strong negative pressure from the environment into the child. This is because the child since birth in nature condition. was good and whether the child was very dependent on upbringing and education that is applied by parents and society. Attitudes and behavior is wrong because it often happens the good parents of children with disproportionately bulked, so instead of children grow and develop into a good person but just the opposite.
For that, it is important for anyone who will or are related to the child to know the attitudes and behavior that was wrong in educating children. The goal is to ensure that parents or expectant parents to take advantage of many examples of attitudes and behavior that was wrong in educating children to then follow up by making an appropriate strategy to educate children in accordance with the religion. Because smart people are those who learn from their own mistakes, and the truly wise are those who learn from the mistakes of others.
An elementary school teacher (elementary school) in one of the provinces in Sumatra Island was completed the master of education in UNJ (State University of Jakarta). This mother when viewed from the old face about thirty-five years and over. He was blessed with two sons, the first 13-year-old and a small medium school in primary school. Each of these is the result of her marriage to a man whose education far below.
Julio, was the name of her first child. Was bursting with happiness. The hopes and dreams of nature permeated his thoughts. Is an ordinary, every parent has hopes and dreams that his son would be better than he, if possible, precisely to be the most perfect human being on this earth. Slowly but surely, the hopes and dreams that probe more deeply into the heart which then prompted him to arrange the various procedures and instructions which he will deliver hope and that her mind to the throne of dreams.
Over time, procedures and instructions that were applied in the life of Julio. One, two, three ... ... Julio years living under the operational direction and control of perfection. A set of rewards and punishment had always been strict in guarding every breath that continues the journey up and down across the spread of a mirage of life.
The high temperature hot stinging procedures and instructions to squeeze the liquid- bone marrow and hope it dives and fancies his mother had been drowned herself into the dark river bottom thick with mud, black mud.
Because energy has been depleted, Julio was hard to just lift her eyes. Julio did not know where he is now. He's trying hard pressed thick turbid water that has been contaminated due to black mud, only to find a narrow hole that hope can find points of light, a oxygen, and a drop of pure water.
He did not give an inch. Any attempt to do to be struggling and had tears in his eyes. However, he was increasingly helpless. At that moment, the mother screamed and tears flooded her cheeks red altar began wrinkled with age.
Slowly but surely, hope, and her mind crept up to the nature of consciousness. Procedures and instructions for Julio's body was wrapped so stretched breeze can enter the skin rubbed smooth. So was his bodyguard, reward and punishment has been dismissal. Now, Julio was learning to crawl in order to stand upright on its feet and became a man who he is he's a typical and unique.
Every child has unique characteristics and each of which was then differentiate with other children. Particularity and uniqueness that is in a child is a status that would clarify her identity. Julio and his mother, both in nasab (lineage) status is a child and mother. Indeed, in her blood Julio who was meant to flow also various potential possessed by the mother. However, apart from that there is potential flow of heredity the father. We all do not know the potential of the flow which has the strongest power in Julio. Possibly, the two potentials collaborate or even the potential that grandparents when he was in his mother and father not too dominant, but when he was in precisely Julio has a strong power.
We can not deny that the name was the desire of nature will bring animalistic impulses and who demanded satisfaction chaos (Chaplin, 2002). If the desire is not met there will be tensions. Therefore he will be very pleased and relieved if what they want fulfilled. Except for the fulfillment of that desire he often obscures the reality. He does not care whether his desire is realistic or not (Hall, 2000).
In the above illustration evident, that the mother wants to make Julio grow and develop into a perfect human being. To pave the mother's wishes and then make various procedures and instructions in a perception would lead to human Julio want. According to information presented by Julio himself to me, gives a chance of his life he has so. When to sleep, wake up, eat, study, bath, play, and everything associated with him was scheduled neatly. Such conditions, apparently has been going on since she was little until the foot junior high school. Every day she had to tutor this subject, that, and so on in a strict supervision.
I sure hope and desire of the mother is very noble. Where parents do not want to see his son succeed? Is a hypocrite if you say no to. Because by having a successful child, parents will receive an award from the society that he who has succeeded in educating her child properly, the more respected, listened to his words and his orders obeyed by others. Conversely, if parents have a child who fails then he will be tried and convicted by the public as a person who failed in educating children. So does her mother Julio. Mission and vision is already fine, it's just that he did not consider the real conditions that are provided Julio with the principle of individual differences.
As long as I know, Julio is a child who has a good potential in areas other than academic. So far, he's an academic value is less satisfying that there are some teachers who then motivated by the lack of proper ways, although the result is nil. However, at a stage show I was so enjoying the arts and the role he acts on stage. Before that, I also made touched by the attitude and behavior. When I was washing the toilet alone, he rushed offered to help me but so far he has given attributes by his friends as a lazy child. This means, he has some other potential that will make her legs straight up.
Another potential of this is that less attention and consideration from the mother in preparing and implementing procedures and instructions. Her mother was of the view that all children have the same potential. It is this view which Freud later called the predicate thinking, or thinking that will result in a chaotic way of thinking (Hall, 2002). Therefore, procedures and instructions are applied instead of realizing the desire and hope, but precisely backfired for him and Julio.
For the mother, if the procedures and instructions to be maintained and he will be a lot of people fantasize. In fact maybe he will do everything they can to make it happen, even with ignoring ethics. For example, with coercion, violence, intimidation, aggressive, and so forth.
On this, Julio also said that he was treated that way. The mother also later admitted it to me. Julio was forced to follow and comply with procedures and instructions that even though he could not reach them. Because of her mother's treatment for quite some time and felt very hurt by Julio then travels over time Julio grow and develop into a child's rebellious, lazy learning, and wants his own. So that the potential itself can not be developed and actualized properly. When I asked, attitudes and behavior that simply was in the effort to avoid the pain.
Childhood experience that was very impression on Julio and have a significant effect on her life next. This was obvious when the last time we met. Although he has been separated remains far and rarely met with his mother, but the attitude and behavior has not changed significantly. In some ways it has changed.
Alhamdulillah after a couple of times to meet, discuss, and coordinate with his mother, now she has realized, understood, and accept what it is with Julio without any condition and willing to improve its strategy. Similarly, with Julio, he seemed to have no antipathy longer with the mother and are ready for change.
Without conscious phenomenon Julio and his mother had given a lot of very important lessons to me as a preparation for my life ahead. There are several points which I think is important from the incident, among others:
1. Child is unique and special, meaning that every child has different potential to each other.
2. Forcing children to be someone else is a criminal offense.
3. Accept what the child is a form of respect for the child.
4. One hopes and desires should be adjusted and communicated with the reality and ethical norms.
Inconsistencies in question is a discrepancy between words and actions or in terms of Java region is often referred to not advised but did not want to implement. Attitudes and behavior often encountered in daily life. However, before doing the observation, assessment, and judgment attitudes and behaviors of others, it would be much better if we muhasabah or introspects to ourselves, whether we are too often demonstrate attitudes and behaviors like that or not. This is, none other than the form of preventive efforts of the attack characteristics ra gelem ngoco karo awake dewe (do not want the mirror to itself) that will foster the spirit of"Elephants appear across the ocean, Ants in invisible eyelids. "In the context of parent relationships with children, attitudes and behavior of this inconsistency will not only bring negative impact on the child's personality, but also for parents. For example, in the case:Father who advised his son not to smoke, but he himself that smoking in front of her son. Or,A teacher who advised his students to diligently going to school, but often absent in their own teaching. Or,Mothers who advised his daughter to avoid gossip, but he himself was preoccupied with other mothers gossip while petan (looked for louse in the hair).In the case above, the purpose of parents and teachers may be good, which advised children and students do not smoke, do not gossip, and not lazy to learn, but unfortunately the advice was not followed by an example of harmony. Thus, attitudes and behaviors displayed by parents or teachers in the above case it would foster attitudes and behaviors of no confidence against parents or teachers in the child. If already like that, your child will not heed the advice-advice. Even worse is very possible the child would dare to present the action which varies inversely with the advice of parents or teachers. This behavior must be very humiliating.People are inconsistent in his attitude and behavior will not only be the object of insults the people around him, but more than that of Allah and His Messenger also anger with him. In the QS. As-Shaf: 2-3 God Almighty says,"O you who believe, why do you say something you do not? Great sin in the sight of Allah Almighty, if you say what you do not do. ""Do you ordered kindness to others is you forget yourself and you read the Book? Do not you think? "(Surat al-Baqara: 44)Prophet Shu'eyb A.S. said to his people,"I do not want to violate you in doing what I forbid you to you. I just want my best good. "(Surat al-Hud: 88)Rasulullah SAW said,"Someone brought in on the day of Resurrection, and he cast into hell. Bowels loose and he spun in circles like a donkey with a saddle spinning. The inhabitants of hell around him and said, 'O So and so, why are you so it? Would not you ordered the good and forbid anger? 'The man replied,' Once I ordered you to do good, but I did not do it. And I prohibit you from doing anger, but I do it '. "(Narrated by Bukhari)Now we have to know a little picture of the attitudes and behavior inconsistent, negative effects for children and parents or teachers, and the consequences she would face in the world and the Hereafter. The next question, whether we will continue to recognize and believe that it is the best method to motivate our children?How comfortable and happy we are, when they saw our kids presents attitudes and behavior contrary to our advice? Or, how strong we are holding an insult of our own children? Or, how strong the power to cool our bodies resist the heat of hell?Before they go on, evaluating, contemplating, and regret is a wise step. Following the bad with the good is a smart first step to realize the establishment of good. Reverse way, such as advising methods. If previously advised by the tongue, now advised him to act. This means, more forward action (action) rather than only talk (just talk). That is, because it is more concrete actions than words. Something concrete is easier and faster to be understood, felt, and imitated (modeling).
"One of the signs depends to a charity is reduced hope when failed"
(Ibn 'Athaillah)
Every man in her life have needs that must be met. The need arises because of an imbalance in him. The soul that is not balanced in general will have problems. In order for the soul back into balance then humans must meet their needs. For example, humans need water to live. Therefore he must daily consume anything containing liquids. If he does not consume the soul will experience imbalance. This mental imbalance can be seen from the physical and psychological condition. Physically, rough skin, his body limp, dry throat, and may even be dehydrated. While psychologically he will not be able to move in an optimal, due to the limp body then he will inevitably have limitations, such as lack of concentration, decreased morale, optimism declined, and restless.
To make ends meet, then humans perform various actions. Every person in an effort to meet the needs of different ways, although it may need the same. The A may first need to develop strategies, approaches, methods, techniques, and tactics. However, maybe the B directly on the target and not long-winded. Differences in the way of both this could be due to differences in perspective and of course personality. The level of success in two different ways these three possibilities should be presented. First, the possibility of success of the A is greater than the B. Second, the possibility that it was the result B is greater. Third, the possibility of them getting the same results.
The way the media can only be used by everyone to achieve his goal. Business in certain ways is the evidence that was supposed ikhitiar done by every human being to achieve what he wanted. Desire or goal is very difficult to come true if only out of reach of fantasy or embrace it. This is because, faith alone is quite abstract notabene can not be realized best when just out of reach of fantasy. Rasulullah SAW said:
"It is not faith that (perfect) with tamanni (expecting something that is impossible), but perfect faith is strong in covering the heart and proved by deeds of charity. Truly, a people have been deceived by daydreams, they did not do anything but say: we suspect both to God. They actually had lied. If that kind of God would have thought they would do charitable deeds as well as possible. "
Hadith is clearly stressed that to achieve all these things must have a concrete action. It's just that the action or effort then it should not continue to serve as single and critical success back. For example, someone who is thirsty he will seek the source of water, maybe the water itself or something that contains a liquid substance that can eliminate that his thirst. After that he leaned against or believes that what he was doing that will eliminate his thirst. If he was with his effort and then get it and can drink the thirst that will be lost and the soul will come back stable, but if he just got and can not drink it, or did not get it then what will happen. The extreme of course he will die, but if God wants him alive so he will have three problems at once, namely physical problems, psychological problems, and monotheism.
Physically, he will continue to experience thirst, his throat dry, rough skin, pale face, body limp, listless, and even dehydration. Such conditions will also fuel the emergence of various diseases, both in scale and lighter weight. This is of course because the human body ± 70% consists of the liquid.
Someone who has the desire and then he did something to achieve them and rely on what he had done it, if it was what he wanted did not materialize then the health of his soul will be disturbed. He'll be easy to lose hope, stress, emotional unstable, selfish, and so forth. This happens because of the discrepancy between the idealism with reality.
Judging from the realm tauhid (the doctrine of God's oneness), people who rely and depend on the charitable deeds have torn his tauhid true. That is, because he had thought that the actions that will or have been delivered to the achievement of objectives. If you like that, means he has put the effort in the will of Allah SWT. We as human being is notabene terms with weakness and dependence on Him, should realize that without Him it is impossible to do something. As strong and as good as any man's charitable deeds will not be able to drive provisions (destiny) God against him. Is it possible that we should glorify something to deny the Almighty God who creates something that?
Fairness is a human life has different wants or needs. This desire or need for certain if it was not met will cause mental imbalance. Therefore, humans then have the motivation to fulfill his soul returned to stable condition. Motivation is what moves people and to perform an action.
An action to achieve a goal is a form of endeavor. However, the effort was certainly not there a guarantee that what the goal will be achieved. That means, effort is not a critical success factor. Therefore, we should not rely to the efforts that have been done. Because there are other factors which it determines, namely Allah SWT. Because God is a person can seek Allah is the Knower of all things, and that determines the level, size, and appropriate limits for each of His creatures.
REFLECTIONS OF INDONESIAN MUSLIM AND CHRISTIAN RELIGIOUS SCHOLARS ON THE CONCEPT OF PLURALISM AND RELIGIOUS TOLERANCE
PPs IAIN Sumatera Utara Medan
Paper presented at the Annual Conference of Islamic Studies in Bandung, 26 – 30 November 2006.
The discourse on pluralism and religious tolerance in Indonesia has recently become one of the most significant topics discussed among scholars. It came out in particular against the background of fragile inter-religious relations following the outbreak of violent conflicts in the last two decades. Many intellectuals since then have begun to realize the significance of this idea to develop a positive attitude towards religious diversities. They suggested the need to open interreligious dialogue in order to cherish harmony among various religious communities. In this paper, I would like to discuss the ideas of pluralism and religious tolerance as developed by the Indonesian Muslim and Christian religious scholars, with the intention to see their relevance in building religious harmony Indonesia. The examination of the subject concerned from the Muslim group will include selected writings from its prominent intellectuals namely Nurcholish Madjid whereas from the Christian group include J.B. Banawiratma (Catholic) and Eka Darmaputera (Protestant). Focusing my attention only to both groups of intellectual, I attempt to put their ideas into dialogical perspective. Comparative perspectives are certainly inevitable but not so necessary, because my intention is rather to explore their ideas and examine whether they are relevant in the framework of building mutual understanding between Muslims and Christians in Indonesia. In the light of this objective, the main questions of this study can be formulated as follows: How have Muslim and Christian religious scholar tried to understand and implement the ideas of pluralism and religious tolerance and how relevant are their ideas in establishing a mutual understanding between Muslims and Christians.
Nurcholish Madjid
Nurcholish Madjid is one of the most prominent Indonesian Muslim intellectuals who have comprehensively discussed the concept pluralism and religious tolerance. In his numerous writings as well in public speeches, he always emphasizes the need for a positive attitude towards pluralism. He states that pluralism is substantially not merely recognition of the plural nature of a society, but it is to be followed by sincere accepting it as a positive value and as God’s mercy for human being, because it can enhance the cultural growth through dynamic interaction and exchange of various cultures.
According to Madjid, Islam considerably appreciates and advocates religious pluralism. To justify this, he refers to various Qur’anic verses that read:
“To each among you have We prescribed a Law and an Open Way. If God had so willed, He would have made you a single people, but (His plan is) to test you what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute” (Q., 5: 48).”
“Mankind was but one nation, but differed (later). Had it not been for a word that went forth before from thy Lord, their differences would have been settled between them”; (Q., 2:213):
Madjid further explains what he says as universal truth. According to him, universal truth is single in itself, although there might be many different manifestations about it. Human beings were originally one single community as they hold on to that single truth. Madjid contends that the basis of universal truth is the belief in the One and Only God (Tawhīd), which has the consequence of the teaching on the total submissive attitude only to God. The attitude of submission is called Islam in its generic sense and this constitutes the core of all true religions. Even though one formally confesses “Islam” or regards himself as a “Muslim”, but there is no in himself such a submissive attitude, he or she cannot be regarded as pure Muslim, hence rejected. Submission to God in this respect does not mean to surrender to any particular religion. Any one who surrenders to God could also be considered Muslim. With this idea in mind, Madjid often emphasizes the necessity of seeking a common platform upon which different people can meet. He refers to the Qur’anic verse 3:64:
“Say: O followers of earlier revelations! Come into the tenet which we and you hold in common: that we shall worship none but God, and that we shall not ascribe divinity to aught beside Him, and that we shall not take human beings for our lords beside God”.
From this verse, Madjid suggests a common platform for all religions to meet that is “Islam” – not as a proper name but as spirituality, a mental and spiritual attitude of submission to the One and Only God. Madjid is sure that since the principle of all true religions is the same, that is, submission to God, all the religions, either due to their internal dynamics or due to their contact towards each other, could gradually find their original truth, so that all meet in such a common platform.
Many commentators of the Qur’an (mufassir) are of the opinion that term Ahl al-kitāb (the People of Book) mentioned in the Qur’an refers to Jews and Christians, and some include the Sabeans and the Zoroastrians. Madjid, however, refering to modern commentators such as Rasyid Ridha and ‘Abd al-Hamid Hakim extends the term also to some current religious communities comprising Hindus, Buddhists, Confucians, and Shinto.
Madjid further says that the Qur’an calls on Muslims to pay respect towards all followers of Ahl al-Kitāb. The Qur’an warns them not to make generalization as to their particular attitudes. As is the case in the Muslim community, there are those who are sincere in their religion. The Qur’an mentions the Christians as the nearest in love to the believers because among them are priests and monks who are humble. With the above principles of pluralism, tolerance, according to Madjid, is subsequently of a substantial meaning. It is not just as a matter of good relationship among different communities, but rather a matter of doctrine and a duty that must be done.
Madjid argues that in the earlier periods Muslims have in fact showed their inclusiveness and tolerance towards other religious communities. He even claims that Muslims to be the first among the religious communities to recognize the rights of the adherents of other religions to participate fully in the public activities of the state. To strengthen this position, he refers to the “Madina Charter”, a political document made by the Prophet Muhammad to govern relations between Muslims and non-Muslims communities in Medina. In this charter, according to him, Muslims and non-Muslims were united within a bond of civility. This constitution included principles concerning religious freedom, the right for each group to govern the life in accordance with his belief, the freedom in economic and political relations between the groups, the obligation to participate in the defense against the enemies and the like.
J. B. Banawiratma
Johannes Baptista Banawitama is a prominent Catholic theologian whose ideas are quite influential in the Catholic discourse in Indonesia. He has in fact given much contribution in the development of theological understanding relevant in the context of plural society of Indonesia. He often emphasizes the significance of the teachings of the Second Vatican Council as the basic foundation for the openness of Catholic attitude in relating with other religions.
According to Banawiratma, the vision of the Second Vatican Council concerning religious life of non-Christians could be found in the various documents of the Coumcil. These include Lumen Gentium, the dogmatic constitution of the Church; Nostra Aetate, the declaration on the relationship of the church to non-Christian religions; Ad Gentes, the decree on the missionary work of the Church; Gaudium et Spes, the pastoral constitution of the church in the modern world. He writes:
“Lumen Gentium repeats the traditional teaching about salvation out side the Church. It is stated for example that: “The divine providence would not deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life.” (LG 16)
“Nostra Aetate states: “The Church rejects nothing that is true and holy in other religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. The Council hopes that: “through dialogue and collaboration with the followers of the other religions, carried out with prudence and love in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.” (NA 2)
“Ad Gentes reconfirms the vision of Lumen Gentium. The document says that God’s plan to save men is not brought about secretly in the heart of human being, not solely in the efforts, including religious efforts by which they, through various ways, seek for God by touching and finding Him, even though, He is not far from us. Ad Gentes recognizes the presence of the grace of God among nations and call every Christian to know well their traditions and gladly and with respect find the seed of the Word hidden in those traditions.”
Gaudium et Spes speaks about God’s plan of salvation for all people, and exhorts believers that with joy and respect recognize and find the seed of the Word, the presence of the grace of God in the religious traditions of the nations. The presence of the seed of the Word, the presence of the grace of God, in Gaudium et Spes is called as the work of the Holy Spirit Holy Spirit is present and working in the real situation of their practices of their religious life (GS 22).
In his work entitled “Mengembangkan Teologi Agama-Agama” (“Developing Theology of Religions”), Banawiratma attempts to develop his ideas on religious pluralism. In it, he proposes what he calls as dialogical critical contextual approach. He takes this approach as to differentiate from other approaches, which are common in the Christian tradition, that is, ecclesio-centric approach, Christo-centric approach, theo-centric approach, basileio-centric approach and multi-centric indifferent approach or indifferent pluralism. According to Banawiratma, dialogical critical contextual approach is the most appropriate approach in comparison with above-mentioned approaches. It seems, he attempts to integrate such various approaches by stressing the significance of the Christian faith as the basic principle in the theological deliberation. For him the Christian theological reasoning would be possible only on the bases of its special relation with Jesus Christ. He asserts, “the integrity of Christian faith is always characterized by Christology and basileio-logy (because at the same time it aims at the Reign of God); and it also adopts anthropological and cosmological concerns by assigning a proper role to the community of Christian believers (ecclesio-logy) and of other believers (pluralism).”
According to Banawiratma, the Christian tradition and truth are neither inclusive nor exclusive of all other religious traditions and truth, but they are related to all of them. He denies inclusivism since this can ignore the identity of other traditions by covering or assimilating them in one’s own tradition. He also refuses relativism, as this regards all religions the same. By contrast, he does not want to ignore Jesus as the revelation of God. Ignoring the fact, he quotes the Biblical statement, would mean ‘cutting branches from the vine from which we grow and bear fruit’ (John 15: 1-11). Thus, the proper attitude in religious pluralism is to recognize and accept the uniqueness and meaning of every religion by realizing that each can learn from the other.
Banawiratma remarks the significance of interreligious dialogue. For him this activity should not only be understood as a discussion concerning interreligious matters. Interreligious dialogue also encompasses interaction of religious communities in the reality of life. Thus, he refers in this case to the Pontifical Council for Interreligious Dialogue, which has designed four levels of dialogue, namely dialogue of life, dialogue of religious experience, theological dialogue and dialogue of action. However, Banawiratma finds it necessary to develop another level of dialogue, which he calls “contextual analysis and reflection”. In this level, he emphasizes the importance of common analysis by religious communities towards their social situation in order to share common social options and actions. According to him, the more common is their analysis the greater their chance to find a proper solution to the problems.
In the context theological dialogue between Islam and Christianity, Banawiratma gives an example of how a common ground could be achieved between the two religions through what he calls as the paradigm of mediation. He says:
“We need to find another point of entrance to have sharing of faith with our Moslem sisters and brothers. We need to learn from our Moslem sisters and brothers how they engage in communication with God. We might be able to use the paradigm of mediation or point of encounter between God and human beings. The encounter between God and human beings is only possible if there is mediation that has a divine and human quality at the same time.”
“God is the Creator, the greatest and compassionate God, the almighty and merciful One, who creates, sustains and takes care of the whole creation. We, Christians, address the same God as Abba, the motherly Father of Jesus and our motherly Father.”
“In Al-Qur’an Jesus is not called the Word of God [Kalimat Allah]. Moslem sisters and brothers accept and live out AlQur’an as the Word of God. The Word of God is divine; and yet human beings can hear and recite it. When they pray the divine verses, their prayer is human prayer, human words. Here, AlQur’an mediates between God and human beings. In the Christian faith the mediator between God and human beings is Jesus. Jesus is the Word of God, and at the same time, he is a human being. Therefore, he can mediate between God and human beings. We can draw the parallel between Jesus and AlQur’an. Both mediate the communication between God and human beings. The meeting point is the Kalam Allah (the Word of God) rather than Kitab Allah (the Scriptures).”
Eka Darmaputera
Eka Darmaputera is one of the most prominent Christian theologians in Indonesia and a very vocal pastor whose ideas are much respected in the Christian circles. In terms interreligious relations, he attempts to give their contextual meaning through what he says as functional approach. In this approach, he sees religions more from their functions rather than their formalities. According to him, the function of religion is actually “the God’s intended well-being of all humanity”. From this perspective, all religions, despite their particular differences, have a common and a same function. “If in the institutional approach, differences between religious groups are primary, in the functional approach the unity and oneness of all religion are more essential than their differences, he says.” For Darmaputera, since the function of a religion is to achieve that end, the right to exist of any religion depends upon whether or not it succeeds to fulfill its function. Thus, a non-functional religion does not have the right to live. It is dead, he says. Darmaputera quotes the Biblical verse: “If the salt has lost its taste, how its saltness shall be restored? It is no longer good for anything except to be thrown out and trodden under foot by men” (Matthew 5:13).
From this approach, it is clear that Darmaputera respect religious plurality. He hopes that people from different religious associations not only live in peaceful coexistence, but also live and work together in a creative pro-existence towards another. Despite their differences and particular identities, they should be interrelated in the one and same humanness, carrying out a common task in mutual togetherness, to reach the common goal, namely, the well-being of all and for all. The interrelationship between different religious groups, in Darmaputera’s view should no longer be understood institutionally but functionally and this need a radical change both their in their self-understanding and their attitude towards the other.
Explaining the ideal of pluralism, Darmaputera says that what he means by pluralism is “a certain mental-set and attitude in dealing with the reality of plurality, namely, one of earnest and sincere openness to realize and to recognize the differences between individual and between groups”. According to him, religious difference is not only something inevitable on the practical level but something meaningful and significant on the theological level as well. Besides as a social reality, the existence of people of other faiths should be understood as a theological phenomenon and therefore should be dealt with theologically.
Giving his theological argument, Darmaputera departs from the exposition on the reality of incarnation. Quoting the Biblical verse “And the word became flesh and dwelt among us” (John 1: 14), he asserts:
“In and through Jesus, God accepts and identifies Himself fully with human reality. He enters into human history”. The idea is not so much the divinization of human as the humanization of divine. In the old exclusivistic theological understanding, human reality and human history, i.e. humanness, are seen as entirely evil, so evil that people of faith have to separate and to isolate themselves from them. “Faith” and “faithfulness” are thus, in this understanding, viewed as separation and isolation from “others”. But, in the incarnational event, God showed a radically different attitude. He entered into and identified Himself fully with that “evil” human reality”.
According to Darmaputera, this understanding of God’s attitude toward human reality demands a new attitude from the part of human beings. Quoting John 4:21-23 where Jesus said “…The hour is coming when neither on this mountain nor Jerusalem will you worship the Father in spirit and truth”, Darmaputera explains that God, whom Jesus introduced, is not God of a particular religion, and whom can be worshipped exclusively through particular rite and at particular place. Jesus has relativized any absolute and exclusive religious claim. “He spoke, thus, not of a ‘true Religion’, but of ‘true worshippers’”, said Darmaputera. Darmaputera also bases his argument on a verse in Matthew 7:22-23, in which Jesus declared: “On that day many will say to me, Lord, Lord, did we not prophesy in your name?” And then will I declare to them, “I never knew you; depart from me, evildoers.” “What important is not one’s own religious association, but he who does the will of my father who is in heaven”.
Darmaputera in deed acknowledges the absoluteness of the claim of Jesus as the Way to the Father. However, he remarks that this way is never identified with a particular religion. “Jesus is the Way, not religion,” he says. He emphasizes, basing himself on the statement of John, that the salvific plan of God will culminate in the creation of “a new heaven and a new earth” for all, not the establishment of “a particular religion” for a particular people (Revelation 21:1).
With this understanding, Darmaputera also feels it necessary to reconsider the doctrine of mission, which is derived from the Biblical verse of Matthew 28:19, which says, “Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit”. Darmaputera says that it is wrong to treat this verse as the only commandment from Jesus. If he had said something about “the great and first commandment”, it was “the love commandment” (Matthew 23:34-40), which was meant. Darmaputera states that the verse Matthew 23:18 should be understood within the larger context, that is, in the light of the entire mission of Jesus.
According to Darmaputera, the verse “Go and make disciples of all nations,” means that one we must go out of our exclusive particularism. The command of baptism cannot be understood as primarily to bring all people into the Christian exclusive community. On the contrary, it means that one has to go out from our exclusiveness and to meet them in their own places and situations, to embrace them in an inclusive fellowship in Christ. Thus, as Darmaputera puts it, it is “Christ”-inization, rather than “Christian”-ization. Christ in this sense is the subject, not the Christians. “Our task and mandate is simply to be the witness of Christ and not of our religion”. In other words Darmaputera says, “Evangelization is to make Christ known, not to make our religion bigger. With this idea in mind, Darmaputera suggests how evangelization should be carried out in the context of religious plurality. He says that missionary task should be done not in monological way but in a dialogical way, that is, in the form of mutual sharing. He says,
“We share with others what we believe as good and precious. We are doing it simply because we are commanded to do so, but because we existentially eager to share the best with others. Others are not “target” but our fellow-subject. Evangelization is not a method or an obligation we have to carry out, but a joy of sharing”.
Realizing pluralism in the context of Indonesia, Darmaputera emphasizes the significance of Pancasila as the basis that should be maintained in managing the plurality of Indonesian society. To him the choice towards Pancasila is not merely based on the historical and political consideration, but also due to his theological reflection. To him the commitment towards Pancasila should even be done in the frame of obedience to God.
Darmaputera argues that Pancasila constitutes the expression of a unifying nationalist identity. According to him, Pancasila should be realized not only in the state life, but also in the societal life. He was concerned about attempts to implement Pancasila only in state life. If this happened, he asked, “So what would we have for our mutual platform in our social and national life? The answer is certain. Each society would go with its own platform. The Muslim society has Islam as its basis; likewise, the Christian society takes Christianity as its foundation. Thus disintegration, Darmaputera contends, would happen.
He acknowledges that theoretically Pancasila has indeed been established in particular since the promulgation of asas tunggal in 1985. However, in the practice, the nation, according to him, is moving away from the intention of Pancasila. He gives an example of the ICMI’s idea of Islamic society, which he considers contradictory to the values of Pancasila, since the idea, according to him, ignores the principles of inclusivity and non-discrimination. Likewise, he considers the issuance of the Law No. 2/1989 concerning the national religious educational system as well as the Law No. 7/1989 regarding the Islamic religious courts, both of which serve for the benefit to Muslim community, is not suitable with the principles of Pancasila.
Discussion and Assesment
Muslim and Christian scholars in this study have a common point on the significance to appreciate pluralism. For them, religious diversity is not only a social fact that is undeniable, but also a theological fact that should be appreciated. In justifying pluralism, they are in deed different in method and emphasis.
Nurcholish Madjid, from the Islamic side, emphasizes his discussion on the perspective of Islamic universalism. He understands Islam in this respect as a mental -religious attitude or spirituality, which is not limited only to organized Islam, but also exists in other religious observances. This goes along with his understanding of the Oneness of God who has the absolute truth and who can be approached through every religion. Here, the inclusivism of Madjid can be defined, that the absolute truth can be approached through every religion that teaches “Islam”. This idea is more or less comparable with the concept of “anonymous Christian” proposed by Karl Rahner, who believed that good and devout people of other faiths could attain salvation outside of explicitly constituted Christianity. Thus, comparing to this concept, one might probably call Madjid’s idea, as “anonymous Muslim”. This idea is indeed, quite controversial. With his idea of “Islam”, in which people of other religions can attain salvation without label of Islam, he is often considered to introduce the idea of religious equality. Quraish Shihab does not agree with Madjid to give the label of Islam to someone who does not perform praying, fasting etc. He in deed understand the meaning of ‘Islam’ as surrender, but for him, the word has received a much more comprehensive meaning, which is not only a belief system, but also a Sharī‘a, a comprehensive set of guidance. A rather sharp criticism was given by Daud Rasyid who regards Madjid as attempting to find a meeting point between religions by manipulating the meaning of the verses, misunderstanding the Hadith of the Prophet, and defiling the words of the ulama.
It is important to note, that the conclusion that Madjid adopt the idea of “equality of religion” is far from the substance of his theological thinking. To give one simple example, when explaining the concept of Islam, he remarked, “the attitude of submission is called Islam in its generic sense and this constitutes the core of all true religions”. Instead of using the expression “all religions”, Madjid used the term “all true religion”. In this case, it is clear that the qualification Islam is not applied for all religion but only true religion. The true religions, for Madjid, are clearly those that submit to the One and Only God. Madjid believed that since the principle of all true religions is the same, that is, submission to God, all the religions, either due to their internal dynamics or due to their contact towards each other, could gradually find their original truth, so that all meet in such a common platform. In my opinion, the Islamic tendency of Madjid’s ideas is quite strong. His ideas have in fact strong roots from his understanding of Islamic monotheism and its relationship with the universal truth.
It could be said that Madjid’s idea of inclusivism can lead one to the recognition of and respect for the existence of other religions. In deed, his ideas are much respected by the Christian theologians. As Magnis-Suseno remarks, Madjid’s ideas, would lead people to see pluralism and tolerance in a positive way. Magnis-Suseno sees the significance of Madjid’s thoughts in connection to the religious understanding and implementation in human life, particularly in human relationships. Banawiratma considers the ideas of Madjid as a ‘post-modernist reflection’, as an open attitude towards pluralism and an effort to find a spiritual base for a more free, righteous and humane religious reorientation. He supposes that Madjid’s concept of inclusivism is in line with the program of deschooling society of Ivan Illic, an attempt towards de-institutionalizing of religion. Using the terminology of Erich Fromm, Banawiratma furthermore considers this approach as humanistic approach towards religion, which constitutes a correction towards authoritarian religion. The significance of this idea is, according to him, is that it would put religion back to its proper place.
However, in terms of Islam-Christian dialogue, Madjid’s approach, for the Christians, is not always positive. Magnis-Suseno in deed has criticized him due to his comparative analysis on the question of tolerance in Islam and Christianity. He disagreed with Madjid on his way of referring to Christianity, which he considered unfair. Towards Islam, Madjid used normative-theological-ideal analysis, but towards Christianity, he applied historical-factual analysis. With this approach to Christianity, Madjid, according to Magnis-Suseno, often quoted disgraceful events committed by Christians or the Church in the past. By doing this, he produced general statement that “Christianity is the most intolerant religion”. Magnis-Suseno remarked that if Madjid had applied a normative approach to Christianity as he had done to Islam, he would have seen a different image of Christianity.
In his analysis concerning this issue, the Christian scholar, Stanley Rambitan, also sees the unfairness of Madjid in his analyzing the Christianity. Therefore, he criticizes the objectivity of Madjid approach, concluding that Madjid’s main objective and attitude are scientifically unfair. However, he understands that Madjid’s aim is not to discredit Christianity, but rather to encourage Muslims to have self-confidence and to be more mature in religious understanding, since Madjid, as quoted by Rambitan has said:
“Muslims are sensitive to matters that discredit religion, but perhaps not to values fought for by religion itself. However, we must understand it because it is part of Muslims growth all over the world. For a long time, we seem to have had a feeling of inferiority to Western or non-Muslim groups. This inferiority has made Muslims very sensitive. There is a kind of wary, threatened and disappointed feeling. To me, self-confidence must continuously be built up. We must believe that we are only inferior in material matters, technology and science, but as far as religious or spiritual matters are concerned, Muslims are certainly superior. By this self-confidence, our Islamic spirituality will be more relaxed, and we will not quickly get angry, since this inferiority is merely a state of mind that is sometimes unreal.
A more crucial point was Madjid’s discussion on Christianity and Jesus, which was delivered at a conference at the University Indonesia of Jakarta in 5-6 April 1995. In this speech, Madjid, quoting a book by Michael Baigent and Richard Leigh, The Dead Sea Scrolls Deception, the Sensational Story behind the Religious Scandal of the Century as well as their book The Holy Blood and the Holy Grail, told some features about Jesus. It was said that Jesus did not die. He was taken from the cross by his disciples at the time the guards went for pray. He was married with Maria Magdalena and had four children. He was later divorced and moved to Rome, where he remarried another woman named Lydia. Jesus allegedly died in the age of 70.
Magnis-Suseno was quite annoyed about these stories of Jesus. What made him angry was not whether Jesus died or not, since he acknowledged that there is a clear difference between Islam and Christianity on issue. Magnis-Suseno was only critical of the features that Jesus was married, divorced etc. According to him, with these features, Jesus “has been put into the mud”. He said, “For the Christians, Jesus is not just a common man but God, the saviour”. Therefore, he protested against this speech to the Minister of Education, the Minister of Religious Affairs, the Minister of the State Secretary, the Minister of Security, the Chairpersons of the Council of Indonesian ‘Ulama (MUI), the Alliance of Indonesian Churches (PGI) and the Conference of Indonesian Bishops (KWI). From this fact, it seems that Magnis-Suseno was quite serious in this matter. Madjid defended saying that he had bought widely known books written by respected scholars in Western countries and wanted to start a debate on academic grounds. The debate between the two scholars was quickly spread through photocopies.
In his response to Magnis-Suseno, Madjid admitted that he was not sure and had not yet taken any conclusion whether Jesus was married and had children or not, since, this, for him, was not an important subject in the Islamic creed. Muslims, he said, were not concerned about that. However, since more and more Christian scholars have the same view, as Madjid said, he found it interesting to see the relevance of the works in the framework of understanding the Qur’anic information concerning Jesus. One of the books he referred to, in deed, mentioned the closeness of their findings with the Qur’anic teachings. According to Madjid, his interest in referring those books was merely due to a scientific consideration. For him, his referring to the works was part of his argument of the necessity for realization of the Qur’anic teachings that suggests men to study history. Commenting the debate between the two scholars, Karel Steenbrink stated that the debate obviously “does not improve the poor quality of the theological debate when Christians refrain from scrutiny of Muslim sources and serious Muslims have problems in finding their way in the jungle of contemporary Christianity”.
Turning our discussion to the Christian groups, we have seen that Banawiratma in his discussion about religious pluralism develops what he calls dialogical critical contextual approach. Principally, he develops further the teachings of the Second Vatican Council, which are inclusive by nature. For the Catholic theologians in Indonesia, the Second Vatican Council is deed quite decisive in the issue of religious pluralism, since its teachings begin to develop inclusive attitude towards other religion. Prior to the Second Vatican Council, the Catholic Church held exclusive position, which believed “extra ecclesiam nulla salus” (no salvation outside the Church). However, inclusive attitude for Banawiratma seems not sufficient. As he has said, inclusivism can ignore the identity of other traditions by covering or assimilating them in one’s own tradition. Banawiratma does not adopt relativism, since this regards all religions the same.
With this approach, Banawiratma in deed emphasizes the significance of interreligious dialogue, which encompasses dialogue of life, dialogue of religious experience, theological dialogue, dialogue of action and contextual analysis and reflection. By categorizing dialogues as such, Banawiratma seems to realize the importance of interaction of religious groups in many aspects of life. Many perceive interreligious dialogue merely as formal interreligious gatherings or round-table discussions among scholars and theological experts of various faiths. In fact, dialogue is more than merely a series of conversation. From the various levels of dialogue above, we learn that dialogue is principally a way of living with other that involves interaction at the levels of being (dialogue of life), doing (cooperation on social issues), thinking (study, discussion of theological issues), and reflecting (sharing of religious experience).
In such a plural society like Indonesia, introducing these models of dialogue is obviously relevant. The fact of plurality of the society in deed necessitates people’s consciousness of the importance of dialogue not only in terms of its formal sense, but also in its informal one. Interreligious dialogue, thus, should not be perceived as an exclusive activity that is conducted by religious elites only. Common people could conduct interreligious dialogue through their social interaction in their daily life such as in the neighbourhood, school, office, market etc. They should show themselves tolerant and accepting towards those of different religions and work to build peace and harmony among various group in the society. They should be able to relate each other and co-operate in dealing with their common problem regardless of religious differences.
Probably the most difficult one is theological dialogue. Some scholars in Indonesia are pessimistic of the possibility of theological dialogue. According to the late Victor Tanja, well-known Christian theologian, it was impossible to conduct theological dialogue. The term interreligious dialogue, he said, did not refer to dialogue between faiths but rather between people of religion or faith. “It is people who conduct dialogue, not religions”, he said. His comment on the impossibility of theological dialogue is certainly understood in the context that faith is a matter that could not be compromised. In deed, the difficulty of theological dialogue is how to deal with the conflicting religious claims. It is not surprising that theological dialogues sometime appear in the form of debate with each trying to prove that it has the truth and that the other is in error.
However, it should be emphasized that theological dialogue does not necessarily mean to compromise religious differences, since it is impossible to negotiate the conflicting religious claims. Theological dialogue is principally learning to recognize the commonalities but also the differences. In this process, as Leonard Swidler puts it, each partner listens to the other as openly and sympathetically as possible in an attempt to understand the other’s position as precisely and, as it were, as much from within as possible. In my opinion, theological dialogue is, in fact, crucial. It is aimed to wipe out misunderstandings or negative constructions about other religions. Appropriate rules are certainly needed in order to avoid the difficulties in interreligious dialogue.
As we have seen, in terms of Muslim-Christian dialogue, Banawiratma in his approach of dialogue compares Jesus and the Qur’an; both are considered as mediation to God. Usually, one would assume that a comparison of between Islam and Christianity would consist of comparing sacred texts (Qur’an and Bible) and figures (Muhammad and Jesus). However, in the context of Muslim-Christian dialogue, the proponent of dialogue like Wilfred Cantwell Smith, Stephen Neil, Frithjof Schuon, Seyyed Hosein Nasr and others proposed another perspective of comparison, that is, the Qur’an is compared to Jesus.
The basis of the comparison is clear. In Islam, the Qur’an is the Word of God. In Christianity the Word of God is Jesus. Thus, both are the “Word God”. According to Nasr, it is indeed possible to make comparison between Islam and Christianity by comparing the Prophet to Christ, the Qur’an to the New Testament, Gabriel to the Holy Spirit, the Arabic language to Aramaic, the language spoken by Christ, etc. In this way the sacred book on one religion would correspond the sacred book in the other religion, the central figure in one religion to the central figure in the other religion and so on. He admits that this type of comparison would be meaningful and reveal useful knowledge of the structure of the two religions. But in order to understand what the Qur’an means to Muslims and why the Prophet is believed to be unlettered according to Islamic belief, it is more significant to consider this comparison from another point of view. Thus, in this perspective, Nasr compares the Qur’an to Christ, the Prophet to Maria and the Prophet’s illiteracy to Maria’s virginity. Nasr says:
“The Word of God in Islam is the Qur’an; in Christianity it is Christ. The vehicle of the Divine Message in Christianity is the Virgin Mary; in Islam it is the soul of the Prophet. The Prophet must be unlettered for the same reason that the Virgin Mary must be virgin. The human vehicle of a Devine Message must be pure and untainted. The Divine Word can only be written on the pure and ‘untouched tablet of human receptivity. If this World is in the form of flesh the purity is symbolized by the virginity of the mother who gives birth to the Word, and if it is in the form of a book this purity is symbolized by the unlettered nature of the person who is chosen to announce this Word among men. One could not with any logic reject the unlettered nature of the Prophet and in the same breath defend the virginity of Mary. Both symbolize a profound aspect of this mystery of revelation and once understood one cannot be accepted and the other rejected.”
Obviously, this new perspective of comparison has a positive implication in building dialogical relationship between Muslims and Christians, since the “old perspective” is often considered to create difficulty in Muslim-Christian relation. According to Smith, Muslims and Christians have been alienated partly by the fact that both have misunderstood each other’s faith by trying to fit it into their own patterns. The most usual error, he said, was to suppose (on both sides) that the roles of Jesus Christ in Christianity and of Muhammad in Islam were comparable.
The same tone was also voiced by Stephen Neil who views the difficulty in the case of comparison between the Qur’an and the Bible. According to Neil, the comparison between the Qur’an and Bible often leads to misunderstanding. For example, when comparing the Qur’an to Bible, the Christians would assume that the Qur’an, like the Bible, contain human elements beside divine elements. This notion is often rejected by Muslims, since they argue that the Qur’an is the word of God. Muslims, on the contrary, could not understand, despite modern Christian explanations, that the Bible is sacred text. Muslims always consider that the Bible is wholly man-produced, not the sayings of Jesus. It is only the expressions about him, with distorted elements. Neil, indeed, admits that it is impossible to avoid the comparison between the Qur’an the Bible. However, such a comparison often makes people confusing and irritated.
Concluding Remark
From above discussion, it is clear that the ideas of pluralism and religious tolerance developed by above Muslim and Christian religious scholars are quite progressive and relevant in building positive attitude towards religious differences. They could apparently lead one to the recognition of and respect for the existence of other religions. Their reflections on the issues are not based on pragmatic considerations, but rather on their deep understanding and reflection of their respective religious teachings.
For these scholars, interreligious dialogue in the context of religious diversity is obviously important but also becomes a necessity. It is an effective tool to wipe out misunderstandings or negative constructions about other religions. Dialogue should be based on mutual respect. It should not be used for a theological debate to prove religious truth at the expense of the other. With this perspective, genuine dialogue implies a recognition of, and respect for, differences. Dialogue is not restricted only in the form of conversation. Dialogue is way of living out the faith commitment in relation to each other. Banawiratma’s concept of dialogue needs to be reaffirmed.
In the context of Muslim-Christian relation, a common ground needs to be affirmed. Muslims and Christian could meet in what Madjid says “submission to God”. This process could be realized through what Banawiratma calls “paradigm of mediation”; For Christians, the mediator to God is Jesus, whereas for Muslims the Qur’an.
Muslims and Christians need to reconsider their respective religious teachings concerning inter-human relationship, which seem rigid, and attempt to contextualize them in accordance with the spirit of tolerance and humanity.
In the context of socio-political life, a common ground in Pancasila should be affirmed. It is only with this basis that between religious groups could be eliminated. This is because of the neutral principle of Pancasila in the matter of religion. This principle should be preserved. Any attempt to impose certain value system, which is contradictory to the neutral principle of Pancasila should be avoided.
With the principle of Pancasila, the State should guarantee the freedom of religion in a consistent way. Any intervention, restriction, and discrimination in the matter of religion have to be avoided.
One day in the year 1998 when my age 16 years and my age still becoming mystery to emerge insight in my mind and heart. A' azm (intention) silent to quiet presumption, plants couplets Andalusia in potency farm, put on lipstick with letter bunch hijaiyyah (Arabic letter) masterpiece of Ibni Maliki. My phrases this insight at the Murabby (personal teacher) and Walidi (Parent). Both permit.
Accurate one day nearing performance grand called on, where door of heavens wide open and cover of place of endless persecution and lowering of lailatul qadar (the most night than one thousand nights). I am in accompanying two my mukhalith (best friend) dweller humanity dormitory, namely Kang Burhan and Mr Uthi go to direction of bus rising west by having determined to do, intention, and bless and 20 kilograms rice sitting in my back. On schedule lohor, we arrive at Tasikmalaya bus terminal, then looks for mosque to face the Allah SWT, then we went up bus again glides to Pamijahan area. In area this is, precisely in mausoleum Syech ' Abdul Muhyi we will remain during one months to execute 'azm (intention).
At arrival over there we are direct called on (faces) door-keeper or mausoleum officer. We phrase purpose and intention of arrival, after getting permit from we also direct towards to mausoleum. The mausoleum at hill midst by encircled [by] racing along river and very limpid. To reach mausoleum must tread horse which when I try calculates it, result of his will differ from the next calculation. We are having three lives in the musholla around mausoleum.
Man who live in the mausoleum not only us. But, quite a few the others, they come from various areas. First day, we feel is chilled remarkableness because till now have never lives in cool area so that we must dress more than three. Besides struggling chilledly that is we also ripe self, "enunciated child of dormitory". Coincidently before we have also there are the place resident usually ripe self thus can be cook together.
Situation in mausoleum so cold, calm, and peaceful. Birds chat by singing in tree sticks to accompanies the light king to explore earth with accompaniment splash clamourly flowing river water. The visitors also sings oscillation dzikir (remember to Allah), munajat (intercourse with Allah SWT) to The Great Power of God at the opposite of strength of the His are being. Tone thundering echo and meaning Al-Qur'an is, therapy every greedy. Night gropes every life bumpy gap, sends the chiefs of world to the confronting.
Confronting of the meaning searchers is feeling awareness as slave. Slave which slave must by one points “The Creator" owner of energy is returned energy of the His are being.
One weeks we have passed the situation, Mr Burhan talks, "I am weak again here, my body am weak arrest, so I am return ahead, yes?" my heart weighing and Mr Uthi also candid him to go home precedes. We are between him to terminal. Go home Mr Burhan to dormitory by bringing experienced stories.
One week then simply Mr Uthi also proposes Mr Burhan assortedly reason. Finally from us is having three remain me is trying stays. The next days I am passing alone.
One day, precisely Friday in twenty last of I and friends same visitor takes the air to hill Safardadi cave above, the hill above we discover two adjacent waterfall, local resident calls it with "gold waterfall" in tip of under left side waterfall there is star fruit tree, this star fruit tree having hole and after I to observe simply this tree not having wood, only just skin but lived within reason tree at common and even in flower. Accurate under tree there is dish stone which studded with of sentence laa ilaaha illallah. Then we try for laugh to God SWT with reading surah Al-Fatihah and Al-Mu'awwidatain with close eye. After completed we open eye, "masya Allah" our mouth are direct reflects says the sentence, simply the interests had turned into fruit. I also to this moment has not known why that thing can happened. With amazed taste, we are think to pluck it. Because day increasingly noon and we must execute Friday shalat, we also downwards and back to mausoleum. After maghrib, I told a story about case of the noon to same visitors showing and allots fruit of star fruit.
Case about star fruit tree has elapsed and I also didn’t mind it. I think only if Allah SWT had wanted, anything can happened. Along run of time, I was placed experience other thing by Allah SWT, that is meeting with a child age 6 year but has been deposited remarkable idiosyncrasy.
One day this child comes with his father. He draws near myself is being analyzes and makes every effort learns by heart Spain Moslem scholar masterwork Ibnu Malik, that is one grammatical books high level Arab language containing around a thousand idyl couplets (nadzam), because amounts to a thousand hence book is entitled Alfiyah Ibni Malik. A moment me stops the activity, he only look into me with glowering, then he elapsed. When was trying to memorize again sudden he releases the voice and continues my memorizing am finite completed the a thousand couplets. I also the role of likely unconvinced by what happened in front of me. After completed learning by heart he also walks off me. I thus shame……..
As usual, night is world. Bouncing movement of Sentences Al-Qur'an from orifice of the visitor accompanies it. I step into mushalla, in corner right side I finds the child was bouncing sentences Al-Qur'an with memorizing. In secrecy me bush (hears seeing text) him, simply he really memorizing Al-Qur'an. Masya Allah……..three day he was in mausoleum but has made myself amazed by him. Besides he memorizes Alfiyah and Al-Qur'an simply he also memorizes many Hadits and masters multilingual of world. Before my vexed taste loses, I dares questioning about this child at his father. Based on description from his father I get information that the child has mastered the matter without through learning process as within reason people in general. He can without learning. Possibly this so-called with ladzuni science as I have heard story of description of this science before all but have never got the concrete evidence. God has given evidence truth of the direct story in front of I am through this child. After three days child and his father this walks off mausoleum without me to know where they go.
After 29 days I live in the mausoleum, I also sets mind on return. But pity, my money and rice has finished without remains. Firstly, I confuse "must go home use is?” In the middle of the confusion, taste wish to meet with family increasingly strong and always strong so that mind that is at first always considers all risks if I am return without cost also finally fails. The taste simply has mastered myself, I finally risks sets mind on still go home any the risk.
Morning six o'clock, I take leave with same visitor who live in mausoleum as great as ask forgiveness to all mistakes. My enters all clothes and book into plastic bag because the bag has in bringing return by both my friends goes home in advance. I stares at a moment the mausoleum and steps foot to decline doorstep and towards to terminal. Mind how later? What if? Also destroyed has from my marrow and I delivers this self to Having it.
After waiting half hour, car which I am waiting also comes. I sit in side driver and beside left my sits a middle age mother. At seven precises, this car glides to Tasikmalaya terminal. In the middle of journey, my itchy bottom and brain commands to scratch it. When scratching, subconsciously my hand get something else in starboard bottom, simply after I see something that is two money sheets with each nominal valuable Rp. 10000. I hardly is sure if this money not mine. When this vexed taste increasingly becomes, I dares questioning to driver and the mother on the left me. Simply both feeling not to lose money.
This finding money simply has made me to feel dilemma. At heart emerges question " this money do not property of me but I require it, if I took later how with had, otherwise, I am not guarantied to house". Finally I talk is forthright at driver about my situation and condition of the money. Simply the driver understand my condition. I only take one just sheets and one other sheets of I deliver to him, if later there are man who is feeling loss. Alhamdulillah (Allah SWT is the Owner of All praises)………Finally I also gets home robustly and safe.
