HISTORY OF RELIGIONS
CHAPTER I
RELIGION AND COMPARATIVE SCIENCE OF RELIGION
A. Definition of Religion
The word religion comes from the Sanskrit language, namely a which means no
and gama means chaotic, so religion means not chaotic, this contains the understanding
that religion is a rule that regulates human life so that it is not chaotic. In Arabic, religion
is known as al-Din which means that religion is general in nature, not directed to one
religion, it is the name for every belief in this world.19 The word al-din in Arabic consists
of the letters daa, ya and nun, and from the above letter can be read dain which means
debt. And with din which contains the meaning of religion and the Day of Resurrection.
From these three meanings, it shows that there are two different parties, the first party has
a higher position, is powerful, is feared and respected by the second party. In religion,
God is the first party higher than man. In terms of debts and receivables, those who owe
must be richer than those who owe. In the matter of the apocalypse, of course, it is the
same with God, who has the Day of Resurrection, while man who owns and he must
submit to the owner.20 reviews
There are also those who say that religion means a text or holy book.
Furthermore, it is said that gam means demand, religion also has demands, namely the
Holy Bible.
19 Dadang Akhmad, Sociology of Religion, (Bandung, Remaja Rosdakarya, 2000), p: 13
20 Proverbs Bakhtiar, Philosophy of Religion: Human Thought and Belief, (Jakarta: PT Raja
Grafindo Ppersada, 1991), p. 10. In M.Quraish Shihab entitled The Crown of Divine Tuntuna,) p: 10
The terms of religion in foreign languages vary, including religion, religio, relegie,
godsdienst and others.21 reviews
Religion comes from the Latin word, according to an opinion, originally relegere,
which means to gather, to read. Religion is indeed a collection of ways to serve God and
must be read. Another opinion says that the word comes from the word religare which
means to bind, religious teachings do have binding properties for humans, namely
binding humans with God.22 Agam can also be interpreted as a rule, a rule that regulates
the life between others and between man and God, this religious rule is binding on
mankind who embraces it, because it is binding, so everyone who has adhered to it cannot
be separated from these rules.
These bonds have a profound effect on the life of mannusia, and they come from a
higher power. A supernatural force that cannot be grasped by the five senses. So from the
words above, both din and religion and religion can be defined in various expressions.
Among other things, the recognition of the relationship between humans and supernatural
forces that must be obeyed.23 reviews
Harun Nasution proposed eight definitions for religion, namely:
1) Recognition of the existence of human relationships with supernatural forces
that must be obeyed.
2) Recognition of the existence of supernatural powers that heal humans.
21 Nasution, Islam Reviewed from Various Aspects, (Jakarta, UI Press, 1979), p: 9
22Aaron Nasution, United States Ibid , pp. 10
23 Amsal Bakhtiar, Ibid....., pp. 11
3) Attaching oneself to a form of life that contains recognition of a source that
is outside of man and which affects man's actions.
4) Belief in a supernatural bond that promotes a certain way of life.
5) A system of behavior that comes from supernatural powers.
6) Recognition of the existence of obligations that are believed to come from a
supernatural power.
7) The worship of supernatural powers arises from feelings of weakness and
fear of the mysterious forces found in the human environment.
8) The teachings that God revealed to man through an Apostle.24 reviews
Religion is a capital of belief that has a vital source of spiritual significance and
influence in the formation of the human mind and attitude of life, compared to other
sources of belief, such as politics and economics. Therefore, political efforts are often
launched by taking advantage of the potential of religion.25 Therefore, in order for us to
understand religion well, it is necessary
24Afrizal Mansur, Filsafat Agama, https://sites.google.com , 12 Mei 2014
25See Ismail, in Individual Research Report , Religions in the Book of Al-Milal Wa An-Nihlm (Analysis of the Book
of Al-Milal Wa An-Nihlm by As-Syahrastani), (Bengkulu: Institute for Research and Community Service of
the State Islamic Institute (IAIN) Bengkulu in 2013), p. 21. See also the British term "Religion": Religion.
Latin: religio. But regarding the meaning of this word there are differences of opinion. Some say that this
word is related to the Latin verb "religere" which means "to bind tightly" or the verb "relegere" which
means "to re-read" or "to read repeatedly and attentively". Religion is concerned with the problem of the
relationship between man and his world with God. Everything accepts its existence from Allah because it
comes from Allah. Everything also struggles to return to God. But humans are the only creatures who
practice religion. See, Lorens Bagus, Dictionary of Philosophy, (Jakarta: Gramedia Pustaka Utama, 2005),
explained the meaning in general. Religion is a type of social system created by its
adherents that pivots to the non-empirical forces that they believe in and use to achieve
salvation for themselves and society at large. The elements to be explained in this sense
include: 1) Religion is referred to as a type of social system. This is to explain that
religion is a social phenomenon, a social event, a social system that can be analyzed,
because it consists of a complex of rules and regulations that are made interrelated and
directed to a specific goal. 2) Religion is centered on non-empirical forces. This
expression wants to explain that religion is peculiarly dealing with the forces of the
"outside world" which are "inhabited" by forces higher than human forces and which are
believed to be spirits, spirits and the Supreme Spirit. 3) Religion is used by humans as a
force for their own interests and the surrounding society. Namely as a path to salvation
both in the world and in the afterlife.26 Meanwhile, Thomas F.O.' DEA provides an
understanding of religion as the use of supra-empirical means for non-empirical or supra-
empirical purposes. This shows that the utilization of supra-empirical means is solely
aimed at super-empirical interests only. It is as if religious people only care about their
happiness and forget about their needs in today's world. It is not in accordance with
experience. Many people pray to God for daily needs that they feel cannot be achieved by
strength alone
pp., 12-13.
26D. Hendropuspito, O.C., Sociology of Religion, (Yogyakarta: Kanisius, 1983), p., 34. In Ismail,
Religious Research Report..................bid, p. 22.
human beings themselves.27 In contrast to Thomas, J. Milton Yinger, saw religion as a
system of beliefs and practices by which a society or group of people watches for the last
problem of this life. Meanwhile, Dunlop has a different stance. He sees religion as the
last resort that can help people if other agencies fail and are helpless. Therefore, he
formulated religion as an institution or form of culture that carries out the function of
devotion to mankind when there is no other institution that is not adequately prepared by
other institutions.28 reviews
For Joachim Wach, when we talk about religion, the aspects that need to be paid
special attention to are: First, the theoretical element, that religion
is a system of trust. The two practical elements, which are in the form of a system of rules
that bind its adherents. The third sociological aspect is that religion has a system of social
relations and interactions. In short, if one of the elements is not present, then people
cannot talk about religion, but it is only a tendency of religious attitudes.29 reviews
Based on some of the above understandings about religion, how urgent religion is
for the life of mankind. Therefore, religion has been widely studied, studied, discussed,
debated and even criticized by its own adherents since ancient times. Robert John
Ackermann said that "Criticism does not make religion wither, but a religion that cannot
launch criticism is dead.30 Indeed
27Thomas F.O.' Dea, TheSociology Of Religion, Prentice-Hlml Inc., Enhlewood Cliffs, New
Jersey P.7.
28Knight Dunlop, Religion, Its Functions in Humai Life, (New York, 1946), hlm., 9
29Joachim Wach, Sociology Of Religion, (Chicago, 1944). Quoted by D.Hendripuspito in
Sisologi Agama , p. 35.
30Robert John Ackermann, Religion As Critique, (New York: The University of Massachusett Press
Post Office Box, 1985), hlm., 5.
Religion on the one hand is a source of criticism, especially eternal social criticism, but
generally religion is not the same as social criticism. Rather, religion is a source of
integration in society.31 reviews
According to Michael Keeni, "in our increasingly secular age, religion plays an
important role in the lives of millions of people. Religion takes part in the most important
moments and in the experiences of life. Religion also provides some answers to questions
that confuse us. Is there another supreme power capable of providing answers to our
questions? How did life begin? What does all this mean? Everything will be answered by
religion, because religion will respond and give meaning to all human problems in this
world, from birth to death. Even religion is in the most special of lives as well as in the
most terrible and frightening times.32 reviews
Thus, the meaning of religion intended in this study is not only understood on the
basis of belief, but also responds to human needs for religious problems that develop in
the midst of our society. Religion is not only individualistic, but social, collective,
cultural and civilized. That's why the meaning of religion is in accordance with the word
Parson
31Religion as a source of integration is a universal phenomenon that has existed along with the existence of human beings, so it is
certainly possible that this phenomenon is understood differently by those who come from different regions
and periods of time, as offered by Walter H. Capps that religion as "a set of beliefs, symbols and practices,
which is based on the idea of the sacred, and which unites believers into a socio-religious community" (a
set of beliefs, symbols and practices, which are based on the idea of sacral questioning, and integrate
believers into a socio-religious community). Lihar, Walter H. Capps, Religious Stud: The making of
Discipline, (Minneapolis: Fortress Press. 1995), p., 203. Quoted by Ismail in the Research Report,
Religions... Ibid, p. 23.
32Michael Keeni, Religions of the World, (Yogyakarta: IKAPI Member Kanisius Publisher, 2006),
p., 6.
as a point of articulation of the cultural and social system, where the values of the cultural
system are intertwined in the social system and inherited, internalized from the previous
generation to the next generation. In other words, religion is also a means of internalizing
cultural values found in society into the individual personality system.33 reviews
B. Aspects of Religion
Efforts to organize the content of religious teachings are not only found in modern
religions, but also in primitive (maritime) religions. There are two models of securing
religious teachings, namely 1) mythology and 2) theology.
1.Aspects of Mythology
Mythology is the primordial form of intellectual expression, religious beliefs and
actions. Mythology is a description of the prehistoric tradition of the infidel gods,
especially about the religion and life view of the maritime nations. In it, it tells how
primitive humans see and explain everything that happens around them. The tendency to
create myths is the same as the interest of a cosmologist who searches for the laws of all
the phenomena that surround him, except for his different methods. A scientist seeks
consciously, compares, analyzes critically, while primitive man immediately describes it
like a child without criticism. There are mythological descriptions of the sun, moon, stars
on the one hand and hurricanes on the other, both of which are inseparable from the
description
33Talcott Parsons, (et.al), eds. Theories of Society, (New York: Pree Press, 1963), hlm., 326.
Quoted by Ismail in the Research Report, Religions... Ibid, p. 25.
about the gods who rule over it. So, the mythology of a nation is largely the same as its
religion. E. Bethe says in his book "Mythus" that the myth is a primitive philosophy, a
most primitive form of expressing the idea of man, a set for understanding the world,
explaining life and death, fate and nature, gods and worship.34 reviews
In mythology, there has not been a strict separation between science and religion,
between scientific expressions and poetry. Such an expression is probably inappropriate
if it is called a form of pralogical idea, because in it there is a logic that wants to
understand and explain the important reality at hand. This is emphasized by Ernst
Cassierer's opinion that the characteristic of the mentality of primitive society is not only
theoretical but practical, in the sense that the viewer takes part personally, also lives what
he sees, so that his view is colored by his personal experience.35 reviews
So in mythology we must be able to see the effort to organize primitive religious
teachings, a stage of the beginning of institutionalizing the beliefs of maritime religious
humans to preserve and pass them on to the next generation.
2. Elements of Rational Theology
To understand the efforts to rationalize the beliefs of the major religions, it is also
possible to reimagine the three-stage frame of mind. According to Auguste Comte, the
framework is in the form of; the religious stage, the metaphysical stage and the positive
stage. The first stage can be equated with the mythological stage. In the next stage,
mythological information is abandoned. People go from "myth" to "logos" to compile
"rational theology". Fill
34. O' Dea , Op.cit., hlm. 46.
35 Ibid. p. 42.
The so-called "fidei deposit" is formulated in a strict formulation by a group of religious
experts to ensure the purity of the teachings of the faith, both formally and substantially
(its form and content). The formulation of the content of faith and teachings in the overall
form of the Holy Scriptures is inadequate because the verses of the Holy Scriptures are
very open to the possibility of interpretation by adherents of their respective religions.
Scholastic theology (11th century) succeeded in compiling a complete and
profound systematic of Christian revelation based on Aristotle's philosophy, with Thomas
Aquino as the most meritorious philosopher and theologian. In the 16th century scholastic
theology was able to overcome the new problems that arose in relation to the situation of
reform and counter-reform. And then he made a compromise between the old tradition
and the demands of the new age (of idealism and counter-idealism and modernism) and
presented himself with a new face called neo-scholastic. But then in the 20th century, a
new culture of thinking (philosophy) emerged called existentialism and phenomenology
that was anti-essentialism. All this requires a review of the neo-scholastic for its good
function in the new situation.36 reviews
According to Koentjaraningrat, the aspect of religious life is related to the
religious component. According to him, there are five components of religion, namely (1)
religious emotions, (2) belief systems, (3) rite and ceremonial systems, (4) rite and
ceremonial equipment and (5) religious people. Meanwhile, according to Bustanuddin
Agus, aspects of religious life are outlined in order; (1) the aspect of belief in the
supernatural, (2) the sacred aspect, (3) the ritual aspect, (4) the aspect of religious people
and (5) the aspect of mysticism.
3. Aspects of Belief in the Invisible
36ibid, p. 119.
Religious beliefs are centered on the belief in supernatural powers, namely God
who is above this realm (supernatural), or that is behind the physical realm
(metaphysical). God, spirits (revelation revelation), supernatural powers, miracles, the
supernatural are things that are outside the real world. The belief in the existence of
supernatural powers, which in anthropology is better known as supernatural being , is the
core of religious beliefs.
Therefore, religion as commonly understood is a view and principle of life that is
targeted at the belief in the existence of supernatural forces that influence human life.
With an emphasis on supernatural powers, views that are rational and empirical, such as
scientific views, are not called religions. Likewise, secular ideologies37 such as
materialism, positivism, socialism, communism, and so on, are not called religion in the
general view.
Max Weber mentioned that there is no society without religion. If society wants to
survive for a long time, there must be a God worshipped. Human society since ancient
times to this day still worships God, despite its various forms and formulations.
According to him, religion can be in the form of concepts about the supernatural, soul,
spirit, God, or other supernatural forces.
In its development, belief in the existence of Almighty God
This is described by humans or communities according to the reach of their respective
intellects.
37If we look at it more fundamentally and deeply, secular ideologies are also abstract positions or
principles, if not called supernatural. The belief that material things are important in life and that life
depends on the amount of material that has been collected in order to be able to achieve happiness as taught
by materialism, is a priori belief. In anthropology and sociology, religion is also considered a priori truth
by its adherents. Because the functions of religion and ideology both move society, John K Nelson devoted
his discussion in A Field Statement on the Anthropology of Religion (Anthropology of Religion website,
University of California).
respectively. The qualities given to God also become diverse and the number becomes
different between one religious society and another.
However, early period anthropologists saw the opposite. The concept of believing
in the existence of supernatural beings, according to Taylor, begins with belief in
animism. Animism evolved into polytheism and polytheism became monotheism.
Animism is the power possessed by an object or place, such as a banyan tree, pond, river,
and so on. Objects or places that have this animism are believed to be able to harm people
who are not careful or disrespectful when passing by or entering there. In Indonesia,
objects or places that have animism are commonly known as sacred objects or places.
Thus, a society's belief in the supernatural varies, from those that have no human
origin to those that are believed to be human. What is not from humans is God Almighty,
spiritual beings such as angels and spirits to those who are connected to humans (souls of
the dead), ghosts, ancestor gods, ancestor souls, cultural heroes and semi-supernatural
who often do not care about human welfare (tricksters).38 reviews
4. Sacredness in Religion
In religious life, there is also an attitude of sacralizing something, whether it is
places, books, people, certain objects, trees, rocks and so on. Sacred means sacred. The
partner of the sacred is the profane, that is, the ordinary, the natural. The Book of the
Qur'an, the month of Ramadan, the Land of Haram,
38Bustanuddin Agus, Religion in Human Life Introduction to Religious Anthropology,
(Jakarta: Rajagrafindo Persada, 2006), pp. 61-65.
Waliyullah, the Kaaba is sacred in Islam. The sign of the Cross, the church, Christmas
Day, the Bible or the Bible are believed to be as sacred as Christianity. The Brahmin
caste, the Vedic Book, the Ganges river, Nyepi Day, the temple is sacred in the Hindu
religious belief. Totems are sacred in the eyes of primitive societies to those who believe
in them. The Tripitaka Book, the statue of Sidharta Gautama, the Vihara is believed to be
sacred in Buddhism. The synagogue, the Torah, the holy Sabbath in the view of the Jews.
According to Durkheim, it is the human being or society that believes in it alone
that makes it holy or lucky, not because of something else or special in it. The assumption
or belief as the holy comes from the subject who considers or believes in it, not from the
object that is believed to be the holy one. Sacred or sacred is not the nature of the object
itself, but is given by a human being or society who purifies it to a purified object or
place. Therefore, holiness is a passive trait in a purified thing that is not an active trait.
Still related to the belief in the sacredness of something, in religious or non-
scientific societies there are stories called myths. Myth is a story that has been accepted
since ancient times, especially about concepts or beliefs about the descendants of the
people concerned, natural events and others. Ariyono Suyono in the Anthropological
Dictionary reveals that myths are sacred stories about the nature and information of gods
and other creatures. Myths also reveal stories about the origins of society and its beliefs.
If it is not directly related to religion, myths are folk tales that are hereditary. Thus, a
myth is a history or story about an event that
develop in a society. This story contains a view of God, nature and humans; moral values
and struggle. 39 reviews
5. Ritual Aspects
Belief in the sacredness of something requires that it be treated specifically. There
are ordinances for the treatment of something that is sacred. There are religious
ceremonies that deal with the sacred. These ceremonies and special treatments cannot be
understood economically and rationally. For example; Ceremonies, offerings, offerings,
and religious worship are usually not understood for economic, rational and pragmatic
reasons. It is carried out by religious people and primitive communities from the past to
the present and will come. The ceremony for which the concrete reason is not understood
is that the name rites in English means religious acts or ceremonies such as; burial
ceremonies, baptismal ceremonies, sacraments, holy supper, and so on.
Ritual is an adjective, an adjective, of rites and there is also a noun. As an
adjective, rite is everything that is associated or associated with religious ceremonies
such as dance rituals and ritual laws. Meanwhile, as a noun, rituals are everything that is
a religious ceremony, such as the "embes apem" ceremony that occurs in the Lebong area
of Bengkulu Province.
In the view of antrpolog, ritual ceremonies are known as rites. Rites are performed
to get a lot of blessings or sustenance from a job, such as sacred ceremonies when going
down to the rice fields, to reject dangers that have been or are expected to come, rites of
healing, ceremonies due to changes or cycles in human life; such as marriage,
39. Ibid, pp. 80-81
starting from pregnancy, birth (rites of passage, cyclci rites) and so on. This includes the
embes apem ritual ceremony.40 reviews
6. Aspects of Religious Followers
Religion does not exist without its adherents. Religious communities consist of
several religious functions. Some lead the ceremony, some have to prepare the venue and
ceremonial equipment and at the same time become participants in the ceremony. Some
function as conveyors of religious teachings; as dai, missionary or zending. Believing in
something supernatural that has an influence on human life is owned by many people.
The existence of a common belief in the manifestation or supernatural power is a practice
of unity of the community or people who believe in it. The unity of primitive society and
religious people is glued by faith or faith. Believing in totem animals as the ancestors of
a tribe is a unifier between the members of the tribe. Both believe in the spirit of the same
ancestor among Shinto believers is a unifier among the followers of the religion. Both
believe in the god Brahma, Vishnu and Shiva are unifiers among Hindus. Believing in
God the Father, the Holy Spirit and the Lord Jesus is a unifier among Christians.
Believing in Allah SWT is a unifier among Muslims.
Ritual ceremonies also would not exist without being performed by many or a few
people. Mystical dances in the context of worshipping ancestors, in order to worship
totem animals or in order to drive away evil spirits in primitive societies are performed by
many people. Engagement done by many people such as
the "embes apem" ceremony that occurred in the Lebong area, Bengkulu Province is a
characteristic of
40 Ibid, pp. 95-96
typical religious ceremonies or various schools of belief. Regulations, norms, laws in a
certain society and community or what is called the way of life are also unifying among
the society and community concerned.
Therefore, Emile Durkheim (1965) and Roger Coillois (1959) showed concern in
observing religious life to the unity of religious adherents or social integrity. For
example, when observing totem animals, rituals, sacred objects, both come to the
conclusion that it is all to strengthen social solidarity. In fact, the conclusion goes too far
to say that religion was created by a strong society and that what is believed to be God is
actually society itself.41 reviews
7. Aspects of Mysticism and Spirituality
This spiritual aspect is called mysticism in English. Hornby says that mysticism is
a belief or experience about kemistik. Mysticism is a hidden meaning, a spiritual force
that gives rise to admiration and reverence. Mysticism is also defined as knowledge of
God and the true truth that is possible only through spiritual meditation and
contemplation, not through thoughts and sensory responses. Mysticism is the esoteric
aspect of the appreciation of a person or an organization caused by spiritual obedience.
Meanwhile, outward behavior in worship is only an exotic aspect. According to Suyono,
mysticism is a subsystem that exists in almost all religions and religious systems that are
aimed at fulfilling human desires, experiencing and feeling emotions, uniting with God.
This is what religious people feel.42 reviews
41. Ibid, p. 103.
42 Ibid, p. 106.
C. Religious Characteristics
Religion according to the Great Indonesian Dictionary is a system or principle of
belief in God, or also referred to by the name of God or other names with the teachings of
devotion and obligations related to this belief. Religion comes from Sanskrit, a which
means no and gam which means to walk. So, religion means not walking or not going,
staying, lasting and inherited from generation to generation. Religion also never runs
away from humans, humans desperately need religion in their survival. Then from the
Latin Religio or religere which means to restore the bond, pay close attention. Thus,
religion is the act of man restoring his bond or restoring his relationship with the
Divine43.
According to the term religion, it is a teaching, a system that regulates the system
of faith or belief embraced by human beings in which there are rules that provide peace
of life and are far from chaos and rules related to human association and the environment.
This shows that there is a human relationship with supernatural forces that must be
obeyed.
Based on this understanding, in religion there are four important elements,
namely: 1) the system of recognition or belief in the existence of the Great One, 2) the
system of relationships or the system of worship of the Great in the form of rites, cults
and worship, 3) the system of rules/doctrines, so that there is a reward in the form of
happiness for those who do good/honest, and misery for those who do bad/evil. 4)
Attitude towards
43Proverbs Bakhtiar, Philosophy of Religion: Human Thought and Belief, (Jakarta: PT Raja Grafindo
Persada, 1991), 20
The world, which faces this world, is sometimes very affected as the materialist group or
the alienation/isolationist group from the world, as well as the spiritualist group.
The word al-din in Arabic consists of the letters dal, ya, and nun. From these
letters, it can be read with dain which means debt and with din which contains the
meaning of religion and the Day of Resurrection. These three meanings both indicate the
existence of two different parties. The first party is higher-standing, powerful, feared and
respected by the second. In religion, God is the first party higher than man. In debts,
those who owe are of course richer than those who owe. In the matter of the apocalypse,
of course, it is also God who has the Day of Resurrection, while man is the one who owns
and he must submit to the owner.
J.G. Frazer argues that religion is the worship of a force greater than man, which
is thought to govern and control the course of the universe. Antiquity is the past or
antiquity, where the ancient people at that time realized that they needed something
greater power to protect them. Something power is what they call God. So, ancient
religion is a supernatural force both from objects and nature that is believed by people
where this power can protect them from evil forces. Ancient religion is a belief of people
in ancient times, where supernatural power is the embodiment of God. In this ancient
religion not only has one God but can reach thousands. Then
God here can increase and decrease depending on the benefits of supernatural powers
44 Ubayd..., Proverbs Bethiyar, Hallam, 12.
which is believed to be still useful or no longer useful for humans themselves. Therefore,
in general, religion has certain characteristics:
a. Each religion has a target or purpose of worship or Something Divine and
worshipped. He can be called God, Allah, God, God, and various other mentions
according to the context and language of the community or the designation for
those who worship Him. This mention is made because people believe that what
is worshipped is the One who really exists, then followed by paying homage and
being faithful to Him.
b. In every religion there is a strong attachment between the worshiper, in
this case, the human and the worshipped, or divine. This bond makes the
worshippers of man or the people have confidence in the existence of the Divine.
This belief is evidenced by various concrete actions, such as prayer, worship,
charity, good deeds, morals, and various other worships, this proves that humans
are the people of the Divine. In every religion there is a strong attachment
between the worshipped or human and the worshipped or divine. This bond
makes the worshipper have confidence in the existence of the Divine.
c. Every religion has its main source of teachings, both written and
unwritten. Through these teachings, humans or religious people can know God
according to their daily circumstances as well as have good relationships with
others as well as the environment and their lives.
d. In general, religions are classified into two groups, namely revealed
religions and non-revealed religions. A revealed or heavenly religion is a
religions that descend directly from God while non-revealed religions or ardhi are
man-made religions.
D. The Function of Religion for Mankind
The following will explain the function of religion for human life:
a. Educational Function
Human beings entrust the function of education to religion which includes
teaching duties and guidance duties. Religion is considered capable of providing
authoritative teaching, even in sacral matters that cannot be wrong. Religion conveys its
teachings through its officers both in religious ceremonies (celebrations), sermons,
contemplations (meditation), spiritual immersion and outside liturgical celebrations. To
carry out this task, a number of functionaries such as: syaman, shamans, kyai, pastors,
pedandas and imams were appointed. The truth of their teachings that must be accepted
and that cannot be mistaken. It is based on the belief of its adherents, that they can have
direct contact with the supernatural and the sacral and receive special inspiration from it.
In this regard, society entrusts its members to religious institutions with the belief
that they as human beings (under religious guidance) will succeed in achieving their full
personal maturity through the life process that has been determined by the law of growth
which is full of threats from uncertain situations.
b. Rescue Function
Without or with scientific research, simply based on daily experience, it is certain
that every human being wants salvation both in this life and after death. The effort to
achieve the highest ideals should not be taken lightly. The guarantee for this they find in
religion. Especially because religion teaches and provides guarantees in distinctive ways
to achieve happiness in life both in this world and in the hereafter. People think that only
religious humans (homo religious) can reach that point, whether it is humans who live in
primitive societies, or humans who live in modern societies like today.
What are the abilities of homo religion to religion? For this purpose we need to
use religious distinctions in two categories made by religious experts. The first is the
religion of nature and the second is the religion of revelation. The so-called natural
religion is a religion created by humans themselves. In this case, it is man who seeks God
or God. While the religion of revelation is a religion bolted by God. In this case, God is
the one who seeks man. God communicates with man and reveals a set of truths (dogma,
morals and ways of worship) to man. It is said that the truths of revelation are
transcendent, absolute and incomprehensible to man. Nonetheless, its existence is an
unshakable guarantee. On the contrary, natural religious truths contain weaknesses due to
the limitations of man as their creator. However, the differences between the two
religious models are regarding the content of their teachings and the level of intelligence
of their adherents which from time to time continues to develop thanks to the
advancement of science
knowledge and different levels of culture. However, sociologists, by comparing the
confessions (beliefs) of their adherents that can be gathered, do not face any significant
difficulty in concluding that from the different religions there is a universal point of
commonality. Especially in terms of the function of religion for humans who are helpless
to face the last problem related to the transcendent realm, especially regarding the
relationship with the "supernatural", the "sacred", let alone with God.
Which are the universal points of common ground of the main task of religion?
a. Religion helps people to know the "sacred" and "supreme being" or God,
and to communicate with Him.
b. Religion is able to reconcile "wrong" people with God by means of
forgiveness and purification.
If the above two requirements are met, then human beings feel happy, the essence
of which is none other than to find (re)themselves integrated with the order of the
physical and sacral realms that have been destroyed by the wrong step. A homo religious
(religious person) believes that religion is able to present the "sacred" or the Most Holy
God in religious ceremonies. For this purpose, religion uses symbols. Through religious
symbols (which are quite varied in type and number). Religious people believe that they
can obtain what they want, including: (a) union with God, (b) liberation and purification,
and (c) rebirth.
God's presence in this context is absorbed in symbolic objects in two ways,
namely (1) spontaneously and (2) by being asked.
(1) Spontaneous presence (theophania spontanea). God Himself is believed to be
pleased to be present in the emblem He chooses, for example: on a shady tree, on a
spring, on a rock, on a haunted place, on a mountain, in a dagger or spear, on a statue of a
totoh, on a person wearing a holy mask and so on.
(2) Attendance on a requested basis (Inspirational). God is present in objects
(symbols) or people because they are asked. God is asked to come down and take a place
and form in a symbol, so that he can get along with humans. There are two types of
requests, namely magical inspiration and religious inspiration. Magical invocation bases
holiness on one's supernatural powers (read: shamans, priests, magicians and others). So
that the holiness (sacredness) of the emblem varies in intensity according to the gradation
of the holiness of the petitioner. Rteligius advocacy relies on the strength of God Himself
and His willingness to descend on the symbol. God is asked, not forced. Forms of
advocacy are all forms of departmental prayer. A saint (sakti) is considered to have
prayers and religious acts more strongly than an ordinary person.
Human beings in general experience wrong actions and with these actions their
consciousness says that they are destroying the harmonious relationship between humans
and the order of nature, between humans and God and between humans and their
neighbors. In short, the entire harmony of life was destroyed. The awareness of the
mistakes that exist in the united individuals becomes the collective consciousness that
grows in society, and the follow-up to erase those mistakes has become a necessity of
society. The above is evident from the community's actions in holding
various forms of liberation and purification. As an example, we can show several
religious ceremonies in certain communities in Indonesia, including:
a. Deliverance from evil spirits. In this ceremony, symbolic objects are used that are
believed to have power. On the negative side; rejecting evil influences and
cleansing the filthy because of sin. Symbolic objects used in traditional religions
include: amulets (certain objects that are considered to have the power to resist)
such as; magic stones, metals, plant roots, red benag (Java), denawa statues. In
addition, people use "holy water" to bathe "dirty" people by watering or splashing
it. The symbol is in the form of fire and light to burn the "dirty" (corpse, gubug).
Then certain sounds to drive away evil spirits such as: lampor, gejogan
(Javanese), beating kentongan or drums, mantra tuipan and certain prayers. For
the same purpose, dances or dramas are held such as lumping horses, puppets to
control "sin", abstinence from certain deeds or foods, and so on.
b. Purification Ceremony. It is intended to bestow a positive force that can enrich
and bless. Symbols, holy water, red coconut water (NTT), coconut oil (NTT), a
piece of sacrificial animal meat (to eat), "blessings" in the form of rice that has
been purified with prayer and taken home for the whole family to eat. In addition,
a set of ceremonies are still used for the purpose of purification at important times
in the human life cycle which include; birth, death, circumcision, marriage;
at the event of the erection of important buildings, such as the laying of the first stone,
at the time of raising the easels, bridges, village halls, schools, cemeteries, and
others. It should not be forgotten also in agronomic events (when planting, when
harvesting begins, ceremonies for rain and others. In the ceremonies mentioned
above, the appropriate symbolic objects such as the above, play a very important
role.45 reviews
c. Social Control Function
Religion feels responsible for the existence of good moral norms that are imposed
on human society. So religion selects existing moral rules and confirms good rules as
good rules and rejects bad rules to be abandoned as prohibitions or taboos. Religion also
gives sanctions that must be imposed on those who violate it and holds strict supervision
over its implementation. The original moral rules are listed in the adaptive law. The law
is the spark of the conscience of the people who live in the consciousness of the
community and is considered a sacred inheritance that comes from the ancestors who
received it from God. Their obedience to the law of adaptation makes the community feel
that they are taking part in eternal salvation and feel united with the laws of nature.
Therefore, the sacred bond must be renewed at any time; If it is loose or damaged, it must
be consolidated again through religious ceremonies.
However, in the course of history, the simple way of life of the community in a
narrow and closed environment has changed. Village life included
45 In Hendropuspito.OC, Soiologi Agama., pp. 38-40. Quoted by Ismail in the Individual Research
Report, Religious Values in the Ritual Tradition Inviting Seeds: An Analysis of the Spiritula Values of Local
Wisdom of the Lebong Community, (Bengkulu: Center for Research and Community Service (P3M)
Bengkulu State Islamic Religious College in 2011), pp. 26-32.
in a large system from feudal kingdoms and states to modern ones. The new system that
then manifests itself in national countries comes from outside the region, he explained. At
the same time, there are also major religions that are looking for new mission areas. Both
foreign countries and religions impose their own laws. There is a confrontation between
customary law and state law on the one hand, and customary law against major religious
law on the other. This means that the little one is against the big one, the weak is against
the strong. What happened is also recorded by history. In many ways, state law invades
customary law areas, and there are even rapes, customary ethos, and indigenous
decency.46 reviews
Based on the books he studied, Rachmat Subagya concluded (in connection with
the above) as follows. "Such raids do not happen once, but repeatedly. The Hindu law
enshrined in Kutaramanawa, Manayadharmacastra, Adhiguna and others was used by
kings. The Book of Tuhfah, the sharia regulation, was used by the sultans. The Dutch
government added Western legal principles. Thus arose the siuation called
polynormativism by B. Sudarso and by Jaspal legal "syncretism".47 The above
explanation specifically provides his views on the situation in Indonesia, especially in
Java. The political power that unites with the religious power that enters Indonesia as
described above is the power of India (Hinduism and Buddhism), of Arabia (Islam) and
of Europe (Netherlands).48 reviews
d. Function of Fostering Fraternity
46Hendropuspito.OC, Soiologi Agama., p. 46. In Ismail, Ibid..., p. 33.
47Rachmat Subagya, Religion and the Original Spiritual Nature in Indonesia, (Yayasan Cipta Loka
Caraka)., p. 174. In Ismail, Ibid, p. 33
48 Hendropuspito.OC, Society of Agama., hlm. 47.
For a long time, man has been trying to find a strong basis for unity to unite the
scattered mankind. In terms of quality, unity can be called two categories, namely
quantitative unity and organic unity and sociological unity.
1. Quantitative unity and organic (biological) unity. This form of unity is not so
important because it is homogeneous and not varied, leading to one type of group of
living beings or inanimate objects.
2. Sociological Unit. This unity that is our focus here includes;
a. The oldest sociological unity is the unity of human beings founded on the same
elements: blood, fate, language, common fate. This kind of unity lasts for a long time or
relatively long, but its scope is very limited to just one family or tribe. If the process of
breeding progresses and expands, then the bond of brotherhood and unity begins to
loosen and even disappear.
b. Fraternal unity is based on the same ideology. For example, groups of different
descents and nations, their geofraficial situation feels brotherly because they have the
same outlook on life such as: liberalism, socialism, communism, marhaenism, and others.
This kind of brotherhood is very fragile because people don't know each other.
c. The unity of brotherhood is based on the same political system, both between
nations and between countries in the world.
d. Unity of religious faith. This unity is the supreme, because in this unity man
does not only involve himself, but also his whole person
Engaged in one of the deepest intimacy with something supreme (ultimate)
which are trusted together.
e. Transformative Functions
This function means changing the life form of the old community into a new life
form. This also means replacing old values by instilling new values. Based on analytical
observations, it is known that the life of the old community is shaped by the values
inherited from the previous generation in the form of a mindset. These values shape the
personality and identity of humans and society according to the typology of certain
regional customs.49 reviews
E. Comparative Science of Religion
Before studying a branch of science more thoroughly and in-depth, it would be
better to first understand the meaning of the science to be studied and studied. By
knowing and understanding the understanding, it is hoped that it can help facilitate the
understanding of problems related to the knowledge being studied in it. The same is true
of comparative religious science. The following are the opinions of experts regarding the
meaning of comparative religion:
1. A. Mukti Ali explained that what is meant by comparative science of religion
is a branch of science that seeks to understand religious phenomena rather
than a belief in relation to other religions that include similarities and
differences.50 reviews
49Hendropuspito.OC, Soiologi Religion., p. 55. . In Ismail, Ibid, ... pp. 34-35.
50A. Mukti Ali, Ilmu Perbandingan Agama, (Yogyakarta: Yayasan Nida, 1975), hlm. 5
2. Hasbullah Bakri said that comparative religion is a science that teaches about
religions, both those that have adherents in our country and those that do not
have adherents, both those called missionary religions and those that are
called non-missionary religions.51 reviews
3. Abu Ahmadi in his book said that what is meant by comparative religion is the
study of various religions, beliefs and streams of worship that have developed
in various nations since ancient times to the present day.52 reviews
From some of the above definitions, it can be concluded that what is meant by
comparative religion is an effort to study various kinds of religions, beliefs and also
includes streams in the aspect of belief and worship rather than the religions studied
which include similarities and differences.53 reviews
After knowing what comparative religion is, it is also necessary to highlight the
scope of the science, by knowing its scope, a person who is involved in comparative
religion will know to what extent the authority of comparative religion science is studied
and studied.
F. Scope of Comparative Religion
51Hasbullah Bakri, A Comparison of Christian and Islamic Broadcasting, (Jakarta: Bulan Bintang, 1979),
p. 9.
52Abu Ahmadi, Comparison of Religions, (Jakarta: PT. Rineka Cipta, 1991), p. 26.
53Jirhanuddin, Comparison of Religions Introduction to the Study of Understanding Religions, (Yogyakarta:
Pustaka Siswa, 2010), p. 5.
Every scientific discipline must have a limit to discussion or what is commonly
called the scope of discussion. Before stating what the scope of comparative religion is, it
would be good to know first what the meaning of rungspur is. Scope is a compound word
that consists of space and scope.
In the Great Indonesian Dictionary, it is mentioned; the space means between two
(rows) of poles or between four poles (under the house). The house has four pillars.
Meanwhile, scope can mean the breadth of subjects covered.54 Thus it can be understood
that the space of "scope" can mean the limitation of discussion or study. So the scope of
comparative religion is the limit of the study or the scope of comparative religion is the
limit of the study or discussion of Comparative Religion.
To help clarify the meaning of the above scope, the author presents an example of
"discussion of inherited sin", following Christianity. Man inherited the sins of his
ancestors (Adam) when he violated God's prohibition in heaven. But thanks to Jesus'
sacrifice on the cross, the sin (inheritance) can be erased, otherwise, people will bear it.
According to the Islamic religious perspective, Adam had indeed violated God's
prohibition when he was in surge, who ate the fruit of Khuldi, as a result of his actions
Adam was sent down from heaven. The problem of sin in Islam is borne by each person,
there is no inheritance in terms of sin and no one bears the sins of others. Discussion or
study of the problem of sin from two Discussion or study of the problem of sin from
54See Kmus Besar Indonesian, (Jakarta: Balai Pustaka, Edition III, Cet, Third, 2003), p.
964.
The two viewpoints (Christianity and Islam) can actually still be continued. For example,
which teachings are rational, which are not. Which is true, which is not true. However,
because this science has a scope, the discussion only comes to how the concept of sin
according to Christianity and how to follow Islam (just describe).
More specifically, A. Mukti Ali in his writing stated that the scope of comparative
science of religion is:
1. Religious comparison, although it talks about comparison, does not make a
comparison of right and wrong, but what is discussed is basically the same, in
this case it must be based on the element of objectivity.
2. Comparative religion does not discuss or talk about the truth or untruth of a
religion that he studies or learns, in this case all religions in the view of this
science are considered equal. The discussion of the truth of a religion is the
scope of discussion of other disciplines such as theology or religious
philosophy.
3. The science of comparative religion does not aim to add to the knowledge of
faith of a person who pursues it, because he is not a theologian. Likewise, this
science does not try to convince the religious intention as the adherents of the
religion themselves try to do or in other words that the person who investigates
religions in order to make a comparison, does not try to become a scholar of
the religion he studies.
4. The investigation of this science is not only limited to the collection of facts
and data, but also discusses a wide range of things such as holy books,
religious institutions, shari'a and others.
This is the scope of comparative religious science according to Mukti Ali. The
scope is even though it is obeyed by scholars of comparative religion. The method taken
by this comparative science of religion is to collect and record all the facts contained in
the various religions investigated, including the study of holy books, religious ceremonial
places such as mosques, churches, temples, temples, temples, and so on. In addition, the
form of religious ceremonies (rites) carried out by religious believers was also studied.
Meanwhile, what is used as the object of comparative religious study is not
only limited to major religions, but includes all major religions or heavenly religions
only, but includes all religions (heavenly and ardhi) that have been lived and embraced
by humans even though they are only local (ethnic religions).55 reviews
G. The Purpose of Studying Comparative Religion
The science of comparative religion does not aim to strengthen and teach a belief
that a group of people or society have. Likewise, this knowledge is not to spread
enthusiasm and passion to maintain and develop this belief. A. Mukti Ali commented that
religious comparison is not an apology, religious comparison is not a tool to maintain
one's beliefs and religion, but on the contrary, comparison
55Jirhanuddin, Comparison of Religions Introduction to the Study of Understanding Religions, (Yogyakarta:
Pustaka Siswa, 2010), p. 8.
Religion is a tool to understand the functions and characteristics of religion, an instinctive
cirri for humans. 56 reviews
The comparative science of religion aims to provide the possibility for a person
who engages in the study of religion to have a perfect view of what religious experience
means and what kind of expressions it can evoke. Joachim Wach57 in this case
commented that a person's participation in a religious ceremony (ritual) that he
investigated is not a guarantee of success in trying to understand the religion. Because
even though a person is involved in a religious ceremony, he himself does not appreciate
the meaning that he does.
Efforts to learn and understand a religion that others follow are biased by
knowing various facts about the religion studied. For this reason, it is necessary to collect
and compile all the information obtained. From the description above, it can be
understood that the purpose of studying Comparative Religion includes:
1. By studying comparative religions, it can generate energy and thoughts to
compare the teachings of each religion, belief, and existing streams of worship.
2. By studying comparative religions, one can distinguish the teachings-
the teachings of every religion, belief, and sect that develops in
56Ibid,... p. 9.
57In Jirhanudin, Ibid, p. 10. The eldest son of Felix and Katherine Wach, born on January 25, 1898 in
Chemnitz, Saxony, died on August 27, 1955 in Orseline, Switzerland. Since childhood he likes to pursue
knowledge. His descendants include highly cultured people, so their homes are often visited by famous
scholars, artists, diplomats, and state experts. He chose the title The Comparative Study of Religion when
he was a member of a lecture on the science in India.
society, so that it is easy to understand the inner life, nature of mind and heart
tendencies of various religious people.
3. Comparative Science of Religion does not give or increase one's faith, strictly
speaking, a person who is not religious will not be able to gain any real faith or
faith from this knowledge (unlike studying theology).58 reviews
Furthermore, Muhammad Rifa'i also stated the objectives of studying
Comparative Religion including:
1. Comparative Science of Religion does not give or increase one's faith, strictly
speaking, a person who is not religious will not gain a trust or faith from that
knowledge.
2. Comparative Science of Religion does not talk about the truth of a religion,
therefore it is a matter of theology that uses other ways than science. For
comparative science of religion, all religions are considered equal.
3. Comparative Science of Religion does not try to convince the purpose of religion
as the adherents of religion themselves are trying to do. That is, people investigate
religions to make comparisons, not trying to become scholars of those religions,
because to become a scholar in one religion alone must take a very long time.
58 Ibid,... p. 11.
4. The method of investigation of Comparative Religion is to collect and record the
reality contained in various religions that are investigated such as objects in the
form of holy books, churches, temples, monasteries, and so on.
5. Studying the Science of Comparative Religion can generate energy and thoughts
by comparing the teachings of each religion, belief and school of worship in the
existing religion.59 reviews
From the description above, it is impossible for researchers, researchers of
comparative religion to practice the religious doctrine being investigated, but only to
conduct a comparative analysis to a conclusion that includes similarities and differences.
H. Benefits of Studying Comparative Religion
Studying a science certainly has benefits, although some only reach the cognitive
level, or cognitive and affective, and some include cognitive, affective and psychomotor.
There are several benefits or benefits that can be taken by a Muslim who studies
Comparative Religion, including:
1. It can know the inner life, the nature of the mind, and the tendencies of the hearts
of various human beings who adhere to various religions.
2. Being able to know the similarities and differences between Islam and non-
Islamic religions, so that in the end it can prove the special aspects of Islam that
exceed other religions.
59Ibid,... Jirhanuddin, in Muhammad Rifa'i, Comparison of Religions, (Semarang: Wiraksama, tth),
pp. 2-3.
3. By knowing non-Islamic religions, we can know that other religions that came
before Islam were an introduction to a broader and more important truth, namely
Islam.
4. By comparing Islam with other religions, there will be sympathy for followers of
other religions who have not received instructions about the truth, so that a sense
of responsibility arises to convey teachings to the community.
5. A sharper religious mind through the medium of studying various religions and in
a comparative way, will easily understand the content of Islam itself. The content
and growth of Islam will be more deeply understood if people also try to
understand the content and growth of other religions.
6. On the basis of agree in disagreement, it will be easier to tolerate people who are
not of the same religion as us. Thus, conflicts between religious communities will
be easier to avoid.60 reviews
Meanwhile, A. Mukti Ali in his book Comparative Science of Religion (a
discussion of methods and systems), stated that the purpose or benefit of studying
Comparative Science of Religion for a Muslim is:
1. To understand the inner life, the nature of the mind, and the tendencies of the
hearts of various human beings.
2. To search and find aspects of similarities and differences between Islam and other
non-Islamic religions. This is very useful for
60Ibid,... Jirhanuddin, p. 13 in Abdurrahman Jafri, The Science of Comparative Religion,
(Banjarmasin, 1988), p. 9.
comparison, in order to prove where aspects of Islam are superior to those of
other religions, are also useful to show that the religions that came before Islam
were an introduction to a broader and more important truth.
3. To foster sympathy for those who have not received guidance about the truth, as
well as to create a sense of responsibility to broadcast the truth contained in Islam
to the public.
4. Indeed, it must be admitted that the Comparative Science of Religion is biased to
be a great danger to Islam, if it is used incorrectly, and the bias is also the
opposite, if it is used correctly. If the result of studying the comparative religion is
as it is the first possibility, then Muslim apologists must come up with new ways
to defend Islam. But if the outcome is as the second possibility, then the Islamic
offensive will be stronger than in the past.
5. This knowledge is not only useful for missionaries, but also useful for Islamic
religious experts, because the mind is sharper by studying various religions by
comparing and will easily understand its content and growth.
6. With the technological advances experienced in the 21st century that have not
been experienced in previous centuries, the world seems to have become smaller
and the relationship between humans is closer. With more and closer meetings,
both individuals and groups, the meeting between ideas, the realm of the mind,
and religion will be easier to occur. This of course will be easier to cause various
problems, these problems must be
solved reasonably and in this case Comparative Science of Religion is one of the
tools that is considered appropriate.
7. In relation to other religions, Muslims will learn to use simpler and less confusing
religious terminology and terms and will realize that the teachings that are
actually very simple and simple are sometimes shrouded in terms that are quite
confusing to those who are not experts in Islam.
8. The greatest advantage in studying various religions is the belief in the finality
and scope of Islam. This is quite explained in the Qur'an. The universality and
finality of Islam can be understood from various aspects of the Qur'an, ethical,
philosophical, and pragmatic. We do not need new interpretations of Islam. But
what is needed is the ability to explore the teachings of Islam that have been
hidden so far, expressed in terms that are easy to understand, based on the belief
in the finality and absoluteness of Islamic teachings.61 reviews
From what has been stated above, it appears to us that the services and uses and
benefits of Comparative Religion are very broad. Especially in developing and expanding
the insight of understanding inner life, as well as in the form of the realm of the mind
which emphasizes the understanding of ideas and also the understanding of its twists.
However, we also do not deny that when used
61Ibid,... Jirhanuddin, p. 15. In A. Mukti Ali, The Science of Comparative Religion in Indonesia,
(Bandung: Mizan, 1992), pp. 38-40.
If it is not correct and incorrect, the results will be less favorable, and can even shake
and shake one's own beliefs.
CHAPTER II
CHARACTERISTICS OF ANCIENT RELIGION
Religion has become a human need in carrying out their lives and has even
become an opium that must and always exists. Humans basically need a form of belief in
supernatural powers. This belief gives birth to a value system to support the culture of
life. These values are then institutionalized in traditions that are inherited from generation
to generation and bind the members of society who support them. Therefore, traditions
are very difficult to change and if they change, they are very slow.
From time to time religion or belief has undergone significant changes, both in
the number of Gods worshipped and the type of God worshipped. In the history of human
belief that has been thousands of years, there is a theory that says that the development of
human belief starts from a very simple and unpretentious to a higher belief in accordance
with the development of the progress of civilization. From the beliefs of primitive
societies that are still in flux to the beliefs of modern societies whose teachings are more
perfect and their functions are clearer.
In this paper, we will discuss the history of the early emergence of religion, which
is referred to here are ancient religions at the beginning of human civilization and also
discuss the characteristics of these ancient religions.
A. Definition of Ancient Religion
1. Ancient Greek Religion
Greek religion encompasses the collection of beliefs and rituals practiced in
ancient Greece in both popular forms of common religion and cult practices. These
different groups are diverse enough to be called Greek religions or "cults", although most
have similarities. The influence of Greek religion also extended beyond Greece. Many
Greeks worshipped the main gods and goddesses: Zeus, Poseidon, Hades, Apollo,
Artemis, Aphrodite, Ares, Dionysus, Hephaistos, Athena, Hermes, Demeter, Hestia
and Hera although philosophy such as Stoicism and some forms of Platonism use
language that seems to indicate a transcendent single god. Different cities sometimes
worship the same god, sometimes with nicknames that characterize them according to
local circumstances. The religious practice of the Greeks extended beyond mainland
Greece, to the coast of Ionia in Asia Minor, to Great Greece (Sicily and southern Italy)
and to the Greek colonies scattered in the Western Mediterranean, such as in Massalia
(Marseille). Greek religion was influenced by the beliefs and cults of the Etruscans to
later form many parts of Ancient Roman religion.
2. Ancient Egyptian Religion
As in other parts of Africa, the ancient Egyptians adhered to polytheism during
the Old Kingdom, Middle Kingdom, and New Kingdom. This means that they believe in
many gods, some of which are Ra, Anubis, Osiris, Isis, and Horus. These gods are
worshipped with animal sacrifices as well as with offerings and many processions
where people parade statues of gods from one place to another. They believed that all of
Egypt belonged to the gods, and that the pharaoh was a representative of the gods on
earth or perhaps even the embodiment of the gods themselves, so that everything in
Egypt belonged to the pharaoh. After a person dies, it is believed that Anubis weighs his
soul against a feather, if his soul is heavier, then it means that during his life the person
committed more evil deeds. Thus the soul of the person will be punished. The Egyptians
believed that after death, the human soul went to a new world, which was similar to the
world today, therefore in the tomb were placed various objects that would be needed in
other realms.
However, as in Mesopotamia, there was also a bit of monotheism in Egypt. In the
New Kingdom, the pharaoh Akhenaten began the worship of a new god called Aten. He
seems to want to make his people believe that Aten is the only true god, or perhaps the
only god worthy of worship. After Akhenaten died, people returned to worship various
gods as before.
The Persian invasion of Egypt in 539 BC does not seem to have brought much
change to Egyptian religion. The Egyptians continued to worship their own gods. In this
case, the Persians pride themselves because they consider that they have given religious
tolerance to the Egyptians. When Ptolemy took control of Egypt in 323 BC, there was a
change. Under Greek rule, the Egyptians began to worship Greek gods, although they
also continued to worship gods
old Egypt. It was also during this time that the Greeks in Athens began to worship the
Egyptian goddess, Isis. They knew ISIS from merchants who sailed to Egypt.
When the Romans conquered Egypt in 30 B.C., the Egyptians continued to
worship their own gods but, at the same time, worshipped the Greek gods, and this time
with the Roman gods as well. When Christianity began to spread in Rome, a number of
Egyptians also converted to Christianity. By the time of the Great Persecution in 313
C.E., there were already many Christians in Egypt. After the Roman emperors became
Christians and the persecution ended, most of the Egyptian people seem to have
embraced Christianity. During this period, there was also a great conflict between Arius
and Athanasius, which took place in Alexandria, Egypt.
Around this time, the idea of ascetics began to emerge in Egypt, where the saints
left their families, jobs, fields, and then ventured into the desert far from Nile, and
devoted their entire lives to Christus. When there were enough hermits, they gathered and
established a monastery. As Islam spread in Egypt in the late 600s, most Egyptians
quickly converted to Islam. Some Jews and Christians living in Egypt still adhere to their
respective religions, and Egyptians are Christian called Coptic.
3. Ancient Roman Religion
Religion in Ancient Rome includes the practices and beliefs of the inhabitants of
Ancient Rome as well as cults that were imported into Rome or practiced by the
inhabitants of Rome. The Romans believed that they were deeply religious, and
attributed their success to collective piety in maintaining good relations with the gods.
According to Roman legend, most of Rome's religious institutions can be traced back to
the founders of Rome, especially Numa Pompilius, the second king of Rome, who
negotiated directly with the gods.
The status of the Roman religious clergy was only held by members of the upper
class. There was no principle of "separation of church and religion" in Ancient Rome: in
the Roman Republic, an official could also be an augur and a pontiff, while Julius Caesar
became Pontifex Maximus before being elected consul. Roman religion was practical and
contractual, and was based on the principle of do ut des, "I give what you will give."
Religion depends on the knowledge and practice of true prayers, rituals, and sacrifices,
not through faith and dogma. For the inhabitants of Rome, religion was part of daily
life.62 Every house has a temple to the gods. Temples and shrines such as fountains and
small forests are widely found in the city.63 The Roman calendar was adapted to religion.
However, in 391, Emperor Theodosius I made Christianity the official religion of the
Roman Empire.
B. Characteristics of Ancient Religions
62 Jörg Rüpke, " R o m a n R e l i g i o n – R e l i g i o n s o f R o m e , " i n A Companion to Roman
Religion
(Blackwell, 2007), hlm. 4.
63 Apuleius, Florides 1.1; John Scheid, "Sacrifices for Gods and Ancestors," in A Companion to
Roman Religion (Blackwell, 2007), hlm. 279.
There are several characteristics of ancient religion, the explanation can be seen
below, which is as follows 64:
1. Existing religion is the result of people's belief in a force.
There is a belief in spirit beings and worship of the spirits of ancestors, or
performing certain rituals on objects that are considered sacred and believed to have
supernatural powers. So with this kind of thing, there is a serving ceremony or offering in
ancient society, just like the serving ceremony where this serving is a belief and has
become a doctrine, because this activity is a manifestation of religion. Which has a social
function to maintain community solidarity aimed at God through the existence of animal
sacrifices. For example, in this case the blood is presented to the Gods, while the meat is
for the society itself.
2. Have Many Gods
In this ancient religion, all objects, spirits or functions of objects that have
supernatural powers are called God and the name for God can vary.
3. God is the creation of society
In ancient society, every time a strange thing is found in an object or spirit that
has supernatural powers, it is immediately deified or deified, so that the number of Gods
or gods in ancient religions can increase at any time. However, the
64 Proverbs Bachtiar, Philosophy of religion (the tourism of human thought and belief). (Jakarta:
PT Raja Grafindo Persada, 1991). p.58.
This can also be inversely proportional if an object or spirit or the function of an object
no longer has power and is useless for humans, then God or god for the object is
abolished or no longer used.
4. The function of each God is different
Each object or spirit that is deified has its own function and is in accordance with
the needs of its society. For example, the function of the god Ra in Ancient Egyptian
religion was to illuminate nature. In ancient religions, there were three types of religions
that were embraced by the people, namely Animism, Dynamism, and Polytheism65.
a. Animism
A religion that teaches that every object, whether animate or inanimate, has
a spirit. Animism goes through several stages of development. At first,
animists believed that all things had spirits. Then of the many things, some
have spirits, some are strong so that they have an influence on nature. The
object that is considered the most powerful and the most prominent of all is
then used as a symbol of worship and worship. For example, large trees and
strange rocks.
b. Dinamisme
A religion that contains a belief in the power of nature that exceeds the
power of humans, then the mysterious supernatural power is feared
65 Donald Eugene Smith,. Religion and Political Modernization (an analytical study). (Jakarta: CV
Rajawali Press, 1985), p. 25.
and worshipped. In this understanding, there are certain things that have
supernatural powers and influence on people's daily lives. Some
supernatural powers are good and some are evil. And in scientific language
the supernatural power is called 'mana' and in Indonesian it is 'tuah or sakti'.
Mana is found in all things that have a great effect and attract attention,
such as wood that cannot be burned and lions that have extraordinary
power.
c. Polytheism
A religion that contains belief in gods. So that the function of the object is
worshipped and feared. The gods in polytheism have certain duties. The
purpose of religion in polytheism is not only to make offerings or offerings
to the gods, but also to worship and pray to them to keep their anger away
from the society concerned. In this polytheism the number of gods is
smaller than the spirits worshipped in animism, then in this polytheism the
function and nature of the god or God in question is clearer than the spirits
in animism.
C. The Concept of Ancient Religious Beliefs
Religion in language is a rule, teaching, law that applies from generation to
generation that is based on customs. Basically, religion (other than heavenly religion) has
begun to develop since human thought and understanding have reached a point of
understanding that humans need a strength or
Even a figure who can be a support for every human desire. If viewed from ancient
religions, humans create an understanding of religion based on their simple mindset.
In subsequent developments, the initial concept of human understanding of
religion greatly influenced how the next generation understood and viewed the beliefs
that we call religion. Thus, the concepts and characteristics of ancient religions, both
early and late, can be an important thing to explain further. This means that the concepts
and characteristics developed from ancient religions must be re-examined in order to gain
a broader understanding.
1. Development of the Concept of Godhood
The discussion of religion as a belief system, will always boil down and be
centered on how they view the figure or form of God itself. This is because God is
the peak or the most important point that will then lead to which human
understanding of the religion he adheres to. God is the main figure, the center of
human views and understanding in religion. Therefore, any religion will place
God as the main discussion to strengthen and justify its religion, even to bring
down other religions.
In this regard, humans always experience changes in their view of God.
However, these changes in the concept of god are not like an evolutionary
process, where the old one exists and then disappears and is replaced by a new
one. But the emergence of new concepts is not
eliminate and/or discard old concepts. Nor is it the case with degradation,
where over time understanding will disappear and even lead to destruction. . It
could even be a kunolah trust that may thrive more in this modern era. So that
the concept of religious beliefs that live in society does not only depend on the
period of time, but flows by itself according to the ability of human beings to
understand the essence of their God.
Thus, the author thinks that the concept of belief in the ancient
religions of the world and contemporary religions cannot be boxed or separated
just like that. Rather, there will be a connection and continuity or regeneration
from the old understanding to the new understanding. Therefore, the author
formulates the development of the concept of belief in ancient and
contemporary religions as stated by several experts, as follows66.
a. Dinamisme
Dynamism has already begun even since early ancient religions.
Until the time of Socrates, Plato, and developed until the time of Aristotle,
a touch of understanding and the concept of dynamism can be felt. When
they talk about the natural phenomena around them.
This concept says that there is a power (dynamis), a force
(dunamos) in every object that is surrounded by humans. As quoted from
Harun Nasution, that dynamism is a living understanding in
The level of human culture is still very low, where they
66 Ibid, Amsal, hlm. 55.
consider that every object has a power that can affect human life67.
The power or power in dynamism is also referred to as Mana. This
can be in the form of a good or bad that is found in every object. But this
power is not fixed, because there are times when these objects have an
effect and even have no effect at all. When an object no longer has an
effect, they assume that mana from the object has disappeared and
transferred to another object.
With the transfer of power or mana, the force must be able to be
controlled so that it always has an effect on humans. Thus, a person who is
able to grasp or control mana will be highly respected. Not only one mana
can be collected. Anything that can be controlled is usually put together
into an object which is then called Fethish. Such things are considered
Taboo by the people who adhere to Dynamism. So that only certain people
can hold the Fethish68.
The understanding in dynamism has not yet reached the existence
of a spirit or soul that moves the mana . Therefore, many say that
dynamism is pre-animism. This means that dynamism is the forerunner of
the development of animism.
67 Harun Nasution, Islamic Theology, (Jakarta: UI Press, 1986), p. 116.
68 On Cit, Amsal, hlm. Aug. 58.
b. Animism
This belief is synonymous with primitive society. This belief is
also often aligned with Dynamism. However, in the basic concept,
although identical, there are differences between the two.
Animism is widely found in Melanesia where ancestor worship is
included in the government order. Initially, this concept originated from
human culture which also experienced developmental dynamics. Not only
in the Melanesian region, this concept is also developing in Europe, Asia,
and even Africa. There are also slight differences in the understanding of
this concept according to each region69.
In its basic concept, animism emphasizes that on the power of the
spirit or soul. This spirit and soul are present in all things around humans.
It is this spirit and soul that also moves all the things in the world. The
spirit in his view is only a subtle substance, having desires, such as eating,
drinking, emotions, age, and so on.70
Thus, adherents of this concept should always treat these spirits and
souls well. So that they are not angry with humans. So that worship,
worship and glorification of humans are held for these spirits by giving
offerings, sacrifices and holding ceremonies.
From other sources say that the understanding of animism until
69 Zakiah Daradjat, et al. Comparison of Religions 1, (Jakarta: Pembinaan Perguruan Agama
Islam, 1993), p. 72
70 On Cit, Amsal, hlm. Aug. 58.
in the worship of the spirits of the deceased. These spirits are glorified
either by family or relatives or by those who recognize the greatness and
superiority of the ancestor in his lifetime.
As happened in Babylonia, they offered sacrifices for the welfare
of their lives after death to the spirits of their ancestors. Not much different
from what happened in Skandalavia (Europe), the leader or ruler who died
became the center of worship among his family and relatives to rely on the
spirit. Similar things also happened in mainland Egypt, such as the
worship of Pharaoh71.
Indeed, the basic concept is the same, namely there is an influence
of the spirit power of the previous people on the lives of the following
generations. So worship, worship, and so on are needed. Then these spirits
make their journey after being separated from their bodies. In Iceland, it is
said that they travel to the hills, in other areas it is said that these spirits
occupy places such as tombs, temples and others.
c. Polytheism
When humans begin to move from relative nature to something
realistic, a concept that is more real than before develops. This
development began when humans considered that out of many spirits there
were some spirits that did give
great contribution to humans. Because in the initial concept the spirit
71 On Cit, Zakiah Dradjat, hlm. 72-74.
subtle and invisible, so man makes the manifestation of the spirit in
symbols or names that are adapted to their respective functions and
duties72.
This concept began when people began to think that among the
many ancestral spirits they worshipped, there were some spirits whose
level was higher than others. This can be seen from how the ancestors
influenced during their hidp. The highest rank is usually held by the chief
rh.
With this level, these spirits receive intensive worship compared to
other spirits. This intensive worship made the spirit glorified and became a
god. These gods were then named according to their respective duties. The
functions and duties of these gods then became the benchmark for human
worship. For example, if the planting season arrives, then humans will beg
the rain god to send down the rain. On the other hand, if they ask for heat,
then they pray to the sun god.
This concept of polytheism also developed in Egypt, India, ancient
Greece and even in Hindu-Buddhism. They named these gods also adapted
to their respective functions. In Egyptian beliefs there are those called
Amon Raa (the sun god), Amon Dai (moon god), and many more. As in
ancient Greece, there were the gods Zeus, Hades, Helious, and others.
These gods are also
72 Ibid, Proverbs Bachtiar, Philosophy of Religion (Tourism of Human Thought and Belief),
(Jakarta: P.T. Raja Grafindo, 1991), p. 59.
act like a human. They can also engage in scrambles for tasks. So there is
confusion in this concept, namely when humans begin to realize how it is
possible that the god of rain will send down rain if the sun god wants a
sunny day. So if God also fights with his people. Therefore, humans are
familiar with a new, simpler concept.
d. Henotheism and Monotheism
It is clear that honotheism is a continuation of the concept of
polytheism. When people begin to be confused by the tasks of the gods
that they make themselves, then they come to the idea that of these gods
there is one god who becomes the leader and ruler because it is considered
greater and stronger. Like the god Zeus in the ancient Greeks. This ruling
god only controls the territory of a certain nation or race. This means that
the greatness of gods in a civilization is not necessarily recognized by
other civilizations. Thus they call it the god of the state or the god of the
nation73.
Until then, this concept continues to develop. If one god is
considered great by one people compared to the gods of other races, it is
possible that the god is the only god who heads and controls other gods.
This then ends up in the fact that there is only one power of God that is
considered right and is able to govern and
after humans. Humans have come to the understanding of monotheism.
73 Ibid, p. 60.
Thus, it can be briefly concluded that the concept of human trust is
always experiencing continuous dynamics. The ability of human beings to
understand God, beliefs and religion greatly affects the concept and
framework of human thinking in religion.
2. Concepts and characteristics of Ancient Religions
As mentioned earlier, the concept of belief that develops in humans is not like a
process of evolution or degradation. The emergence of new concepts does not necessarily
accelerate and eliminate the relevant concepts. The same was the case during ancient
civilizations. The concept that developed at that time can be seen from the civilizations of
ancient Egypt, ancient India, and even Ancient Greece. Sequentially, these concepts of
belief emerged. In the beginning, humans were the ones who exploited the rigidity and
power of all things, as happened in primitive societies. Then it develops into spirits that
have supernatural influence and power for humans. Then there are the gods which are
then condensed into one god and rule the other.
If we look at the ancient Egyptian, Indian, or Greek civilizations, it will be thick
with the concept of polytheism. They prioritize the understanding of the gods. However,
it is possible that before this understanding developed, they also believed in the concept
of dynamism or animism. Even in ancient Egypt which ranged from around 3150 years
BC, there was already a concept of henotheism, namely with the knowledge of the god
Athon. While Greece
He only knew this concept around 8 years BC with the god Zeus74.
The concept and characteristics of ancient gama beliefs can also be
measured by looking at the six ways of religion75, which are as follows.
a. The way of sacred rite is a way of worship centered on rituals or sacred
rites that are held continuously and continuously. These rituals are also
carried out in certain places, such as in temples. Usually in the process of
worship there are also objects that are symbolically used in rituals, such as
special clothes, statues, incense, and others.
b. Right action is a way of religion by emphasizing not on the ritual, but on
the deeds of the believers of the religion. This means that this way of
worship prioritizes obedience to religious commands to always do good.
c. The way of obedience (way of devotion) is a way of religion by prioritizing
true obedience which then becomes the intertwining between humans and
God. This means that anything that comes from God must be obeyed by
the existence of a connection between humans and their gods.
d. Samanic mediation (way of samanics meditation) is a way of religion with
practices that use mystical powers, then used for the sake of human life.
This supernatural power
74Ita Siti Nurhlmimah, Agama Mesir kuno, www.itasitinurhlmimahnagata.blogspot.com, diakses.
March 31, 2014.
75Dale Cannon, Six Ways of Religion, (Jakarta: Ditperta Depag RI, 2002), p. 79.
held by a saman (shaman) who is considered capable compared to others.
e. The way of mystical quest is a way of religion by searching for the essence
that has not been realized or trying to cross the boundaries of ordinary
conscious experience.
f. The way of reasoned enquiry is a religious way with a deep understanding
of things related to religion.
Guided by the development of the concept of belief and in the way of religion, the
style of ancient religions is only limited to performing holy rites, doing righteous deeds,
obedience, and samanic mediation applied with the concepts of dynamism, animism, and
even henotheism and monotheism.
However, it should be noted, these concepts apply to non-heavenly religions
(Islam, Christianity, and Judaism). This is based on the fact that religion comes from
Allah SWT. from the prophet Adam (as). until the prophet Muhammad (peace be upon
him) only taught the monotheism of Allah as the One God. There is no God but Allah. So
that heavenly religions do not recognize the term gods, glorified ancestral spirits, and so
on. Apart from this, earlier religions made a very good contribution to the development of
modern human concepts and mindsets.
D. Early Ancient Religions
There were several ancient religions at the beginning of human civilization, namely:
1. Ancient Greek religion
Ancient Greece is a civilization in Greek history that began from the
Greek Archaeology in the 8th to 6th centuries BC, until the end of the Antiquity and
the beginning of the Early Middle Ages. T h i s c i v i l i z a t i o n r e a c h e d i t s p e a k i n
t h e p e r i o d o f
Classical Greece, w h i c h b e g a n t o d e v e l o p i n t h e 5 t h t o 4 t h c e n t u r i e s B C .
In the period
This classic Greece was led by the Athenian city-state and managed to repel the attack
Persian Empire.
Ancient Greek theology was based on polytheism, which is the assumption that
there were many gods and goddesses. Such as Zeus, Poseidon, Hades, Apollo, Artemis,
Aphrodite, Ares, Dionysus, Hephaestus, Athena, Hermes, Demeter, Hestia and Hera.
There is a hierarchy of gods, with Zeus, the king of the gods, having a degree of control
over all the others, even though he is not omnipotent. Several gods once ruled over
certain aspects of nature. For example, Zeus was the god of the sky, sending forth thunder
and lightning, Poseidon ruled over the seas and earthquakes, Hades cast tremendous
power across the realms of death, and Helios controlled the sun76. The gods act like
humans, and have human vices. They will interact with humans, children sometimes even
possess them. At the time certain gods will oppose others, and they will try to defeat each
other. The Greeks believed in an underworld where the spirits of the dead go after death.
If a funeral is never held, they usually believe
76 http://galerigila.blogspot.com/2012/07/agama-yunani-kuno.html. Tuesday, March 18, 2014. Hour
14.00.
that the spirit of that person will never reach the underworld and will haunt the world as a
ghost forever.
One of the most extensive areas of the underworld is known as Hades, ruled by a
god, a brother of Zeus, called Hades (his territory was originally called 'Hades'). Worship
in Greece usually consisted of sacrificing domestic animals on the altar with singing and
prayer. Parts of the animal were then burned for the gods; the devotees will eat the rest.
2. Ancient Egyptian Religion
Ancient Egypt was an ancient civilization in the northeastern part of Africa.
Civilization
is concentrated along the lower reaches of the Nile. Th is civ il izat io n b eg a n w it h
th e un ifi cat io n of Egypt
Upstream and Downstream around 3150 BC, a nd further de velo ped f or
ap pr oximatel y t hr ee
millennium. Its history flows through periods of stable kingdoms, each of which is
interspersed by a period of instability known as the Middle Period. Ancient Egypt
reached its peak of glory during the New Kingdom. N e x t
This civilization began to experience a decline. Egypt was conquered by foreign powers
in the latter period. The pharaoh's rule is officially considered to have ended around 31
BC, when the Roman Empire
conquered and made Egyptian territory
Ptolemy as part of the Roman province. Although this is not an occupation
The first foreign against Egypt, the period of Roman rule brought about a gradual
political and religious change in the Nile valley, which effectively marked the end of the
development of Egypt's independent civilization.
77 http://itasitinurhlmimahnagata.blogspot.com/2013/03/agama-mesir-kuno.html. Tuesday 18
March 2014. 14.00 hours.
The Ancient Egyptians worshipped many gods, each region had a special god
worshipped. They built several temples and made statues of the gods. On big days, they
crowd around the statues. There are areas that worship the eagle as a symbol of strength,
and there are also those who worship the cow as a symbol of truth and compassion.
The Ancient Egyptians believed that humans would be resurrected after death to
live forever. When death picks up, one's spirit will ascend to the sky shaped like a bird. If
his body remains intact after burial, then his spirit will return to him. So, in the eyes of
the Ancient Egyptians, death is not the end, because a person will live again as before.
This belief is what makes them bury someone's body. In order to maintain its integrity.
This is what drove them to build a huge pyramid.
The belief of the Egyptians that there is life after death is evidenced by the key of
life (Ankh) which is the cross of Pharaoh. The key to this life is found in the tombs and
temple walls. This key to life is a symbol of eternal life, the most sacred symbol in the
civilization of the Pharaohs.
The highest deity in Ancient Egyptian religion was Ra (the midday sun). The god
Ra is seen as the god who gave birth to other gods, such as:
a. God Nut : God of the sky
b. God Geb : the god of bum
c. Dewa Su : dewa hawa
d. Tefnit: the god of hot air
e. Oziris : the god of the Nile
f. God Isis : god of fertility
g. Sit God: the god of the desert, and
h. God Nefus : god of drought.
At that time, ancient Egypt also practiced monotheism or the worship of only one
God or god. This can be seen in terms of religious beliefs as a result of Farao Achnaton's
teachings, the essence of his teachings is a reaction force to the religious beliefs of the
people and kings that have taken root and developed for centuries, namely the worship of
many gods. Farao Achnaton forced his people to follow the teachings of monotheism,
namely the belief in only one god, namely the god Aton (the god of the rising sun on the
eastern horizon).
From a political point of view, the teachings of Achnaton mean breaking the
power of the priest in the government because Achnaton is a king who hates the god
Ammon to participate in the government. Even the temple of Ammon in Memphis and
other temples were removed, replaced with the temple of Aton in Thebe, the city of
Achet. This temple of Aton is located in the middle of the desert surrounded by a
rectangular wall without a roof on it, in the middle of which is built an oblisk emblem of
the worship of the god Aton.
Thus the general picture of the Ancient Egyptians' belief in gods and their
influence on daily life in relation to their religious life. In order for them not to linger in
the abyss of error, superstitions and superstitions, Allah immediately sent the Prophet
Moses during the time of Farao Ramses II in the 13th century BC. to straighten out their
untrue belief system.
Although Farao Ramses II at that time did not want to follow the teachings of the
Prophet Moses, but finally the teachings of the Prophet Moses were able to break the
polytheism of the nation including their paganistic (idolatry) belief traditions. Finally, the
religious history of ancient Egyptian paganism and polytheism experienced a complete
destruction along with the collapse of the Farao kingdom in the 6th century BC.
3. Ancient Indian Religion
The Indus River Valley civilization was along the Indus River in present-day
Pakistan. The Indus River Valley Civilization, 2800–1800 BC, was an ancient civilization
that lived along the Indus River and the Ghaggar-Hakra River in present-day Pakistan and
western India. This civilization is often also referred to as the Harappan Civilization of
the Indus Valley, because its first excavation town was called Harappa, or also the Indus
Civilization of Sarasvati because of the Sarasvati River which may have dried up in the
late 1900 BC. The largest concentration of the Indus Valley is east of the Indus, near the
area that was once the ancient Sarasvati River78.
The belief system of the Indus River Valley people is polytheistic or worships
many gods. These gods are for example the god with great horns, the god of fertility and
prosperity (Mother Goddess). The people of the Indus River valley also worship animals
such as crocodiles and elephants and worship trees such as the pipal (banyan tree). The
worship is intended as a sign of gratitude for the life he enjoys, in the form of welfare and
peace.
The development of the ancient Indian belief system could not be separated from
the changes that occurred in its society, especially the Aryans. The gods of the Aryans
were considered
78 http://blog-pelajaransekolah.blogspot.com/2013/10/kepercayaan-masyarakat-india-kuno.html.
Wednesday, March 18, 2014. Hour. 14.00.
is a phenomenon from nature. The gods are Agni (God of Fire), Indra (God of Cruel
War), and Rudra (god of disaster who spreads disease to his followers). These gods want
sacrificial ritual ceremonies.
Under the monopoly of Brahmin ritual ceremonies, the Aryans gradually became
convinced that the correct offering ceremony was of great importance, and the Brahmins
were convinced that the correct ceremony would force the god to give what his followers
expected. This belief was later known as Brahmanism which was the beginning of
Hinduism. In an effort to increase their belief in the gods, many Brahmins went into
seclusion to the forest in search of their own paths to the gods. They practice self-
isolation (asceticism), maintain personal discipline, and meditation. Asketicism is an
understanding that practices simplicity, honesty, and willingness to sacrifice.
4. Zoroastrian Religion
The Zoroastrian religion, known in the Western world as Zoroastrianism because
the prophet of this religion was Zarathutra. Zarathustra was born in the North of the land
of Iran, precisely in the city of Azarbaijan. There lived a man named Porushop Spitama,
from the Spitama tribe, with his beautiful wife Dughdova who was still 15 years old at
the time. His wife, who had not been touched by her husband, gave birth to a son named
Zarathustra. At the time of the baby's birth, the head of the wise men in the land of Iran
named Durashan suddenly trembled with great fear and had a premonition that a
A new baby has been born into the world that will one day destroy the religion of the
Magi and idolatry and will wipe out the Magi from the face of the earth.79 reviews
There are many theories about the years of his life, including the possibility that
he lived in 660-583 BC80, but there is no guarantee that this year range is the right year.
Judging from the estimates of that year, it seems that the Zoroastrian religion is one of the
oldest religions of revelation that is still alive today. This religion was once the state
religion for three great kingdoms in Iran that lived and developed almost continuously
from the 6th century BC to the 7th century AD, and controlled much of the Near and
Middle East.
This Zoroastrian religious holy book is known as Zend Avesta.This book is
further divided into three parts, namely:
a. Gathas, a book that contains songs or odes that are generally and appropriately
attributed to Zoroaster himself.
b. Yashts or sacrificial hymns addressed to various kinds of gods.
c. Vendidat, "the rule against Satan", is a treatise that mainly concerns the
impurity of worship and the principle of dualism introduced by Zoroastrianism
and elaborated at great length in the field of practical life.
The teachings in Zoroastrian religion are:
a. Human
In the text entitled "Selected Advice from the Ancient Sages or also known
as the Book of Advice Zartusht, the concept of
79 http://sejarah.kompasiana.com/2013/12/31/mengenal-agama-zoroaster-622876.html. Thursday, 05
Juni 2014. Jam. 10.00 wib.
human. Man is originally a supernatural form, and his spirit, in the form of
Fravashi or Fravahr, existed before his body. Both the body and the spirit are the
creations of Ohrmazd (Ahura Mazda), and the spirit is not immortal. Man
belongs to God and to Him he will return.
b. God and Creation
Zoroastrian's religious beliefs included aspects of monotheism and
paganism at the same time. Initially, Zoroastrianism's beliefs included only
monotheism. However, as it developed, this religious belief also included
paganism. Prof. Dr. Ali Abdul Wahid Wafi, a contemporary Muslim historian,
said that zarathustra, the teaching of monotaism to worship the one God, the
creator of everything and all nature, both in the form of essence (spirit) and
matter (maddah).
CHAPTER III
LATE ANCIENT RELIGION
A. Definition of Late Ancient Religion
Late Ancient Religion is a supernatural force of things and nature that is believed
by people, where this power can protect them from the power of evil forces. This ancient
religion is a belief of the ancient people, where supernatural power is the embodiment of
God. In ancient religion, there was not only one God but various kinds of God.
B. History of Late Ancient Religions
Late Ancient Religion is a civilization that thrives from the upper reaches of the
Nile River to its delta region in the Mediterranean Sea. The Nile River is the longest river
in the world at 6400 kilometers. The Nile River is sourced from springs in the highlands
of the Kilimanjaro Mountains in East Africa. There are four countries that the Nile River
passes through, namely Uganda, Sudan, Ethiopia and Egypt. The Late Ancient Religious
civilization lasted more than 3000 years so the Late Ancient Religious civilization is
referred to as the oldest ancient civilization in the world, around 3300 BC to 30 BC. 81
reviews
81Al-'Akkad, Abbas Mahmoud, The Divinity Throughout the Teachings of Religions, (Jakarta: Bulan
Bintang, 1970), p. 34.
Due to seasonal rains in Africa, every year the flow of the Nile River floods the
riverbanks. According to myth, the river water that flows continuously is the tears of
Goddess Isis who is always busy crying and walking down the Nile River to find the
body of her son who died in battle. When the overflow of water shrinks, the soil becomes
fertile due to the humus carried by the river flow. Just like in Mesopotamia, the mainland
Nile also requires careful management. The effects of these natural events allowed the
Late Ancient Religions to develop an economy based on agricultural products.82 reviews
When the peasants have a surplus of food and free time, they build culture; trade,
administration, art, architecture, and so on. The Nile River is also used as a water
highway for transportation.
C. Types of Late Ancient Religions
1. Babylonian religion
Archaeologists have established that Babylon is the mother of civilizations that
exist around the world today. All kinds of human civilization today can be traced and all
end up in one region, namely Babylon. Babylon is located on the banks of the Euphrates
River, and the remains of this city have provided us with information about several
ancient documents that can also be proven and recorded in the Bible. The city of Babylon
was first built by Nimrod, who led mankind's rebellion against God83
82Maghlouth Sami Bin Abdullah, Atlas Agama-Agama, (Jakarta: Almahira, 2010), hlm, 21.
83Ministry of Education and Culture, General History, (Bandung: Ministry of Education and Culture,
1979), p. 55.
Through the history of mankind's rebellion in the tower of Babylon, we know that
Satan has made the city of Babylon the center of his wickedness. From this Babylonian
city, Satan inspired Nimrod to create a false religion which in essence was to invite
mankind to rebel against God. This false religion is none other than Luciferianism or
Satanism, which is the worship of Satan.
2. Roman religion
The Roman Empire, was a political entity that was once in power in present-day
Italy with Rome as its center of government. Although the city of Rome had been
established since 753 BC, it took 500 years for the Roman government to consolidate its
power through the Italian peninsula.84 reviews
Roman gods:
a. Jupiter-Juno-Minerva
Jupiter was the leader of the Roman gods, as was Zeus in Greece. Likely, both of
them came from one Indo-European sky god. The name Jupiter itself comes from "Ju-
pater" (Ju-the father). Here we can see that "Ju" is basically the same as "Zeus".
The Romans sometimes saw Jupiter as part of three gods (Jupiter, Juon, and
Minerva). It seems that they acquired this concept from the Etruscans. Many Etruscans
and Roman temples were erected to worship these three gods together. Juno was the wife
of Jupiter, as was Hera, the wife of Zeus, in Greece. Smentara Minerva was the daughter
of Jupiter, and was associated with Athena, who was the son of Zeus, in
Greece.
84Ibid,.. p. 56.
b. Venus
Venus is the goddess of love and fertility. The Romans made offerings to him if
they wanted to have a baby, or to be loved by the person of their dreams. In Roman
belief, Venus was very similar to the goddess Aphrodite, the Greek goddess of love.
c. Casters and Pollux
Castor and Pollux were originally Greek gods, but when the Romans fought
against Etruscan in 496 BC, Roman soldiers saw the image of Castor and Pollux fighting
on the side of the Romans. The Romans eventually won and from then on the Romans
continued to try to help Castor and Pollux continue to help them. The Romans built
beautiful temples for Castor and Pollux so that the two gods would feel at home in Rome.
Castor and Pollux eventually became Roman gods.
d. Greek religion
In some ways, Greek religion is very similar to Roman religion, but in other ways,
the two are also quite different. Like the Romans, the Greeks also believed in many gods,
and each god controlled various elements of the world and life, for example, storms,
oceans, marriages, blacksmiths, etc. However, the Romans were more interested in the
concept of contracts, than the Greeks who preferred the concept of balance. One of the
concepts of Roman religion was "do ut des" (I give and you will give back). People make
offerings to the gods so that the gods will give them help in return.
The main Roman god was Jupiter. His name is related to the main Greek god,
Zeus, and they also have a lot in common. Both of them are sky gods and have weapons
in the form of lightning. Meanwhile, the Roman goddesses Juno and Minerva are related
to the Greek goddesses Hera and Athens.
e. Agama Yahudi
The word Jewish is taken after one of the twelve ancestors of the Tribe of Israel
who has the most descendants, namely Judah. In the end, the entire nation of Israel,
regardless of its citizens or homeland, is also called the Jews and so are all its adherents
by the same name.
Judaism is a belief unique to Jews (residents of the state of Israel as well as
Israelis living abroad). At the core of the Jewish faith is the existence of the One God, the
creator of the world who saved the Israelites from oppression in Egypt, sent down God's
law (Torah) to them and chose them as a light to the world's people.85 reviews
The Jewish Scriptures state that God made a covenant with Abraham that he and
his great-grandchildren would be blessed if they always had faith in God. This covenant
was later repeated by Isaac and Jacob. And because Isaac and Jacob descended the Jews,
they believed that they were the chosen nation. Jews are elected to carry out special
duties and responsibilities, such as creating a just and
prosperous and have faith in God. In return, they will receive love
85Al-Maghlouth Sami Bin Abdullah, Atlas Agama-Agama, (Jakarta: Almahira, 2010), hlm 21.
and God's protection. God then bestowed them the Ten Commandments through their
leader, Moses.
The synagogue is the main social and religious center of Judaism, and Rabi is the
name given to those who are experts in religious matters. Family is the main thing in this
religion and its faithful followers will pray every day. Saturday is the main day
commonly called the Sabbath. Between Friday afternoon and Saturday afternoon they
will light candles and drink the wine and bread that has been blessed. In addition to the
Sabbath, other holidays include Rosh Hashanah (New Year) and Yom Kippur (Day of
Repentance).
In addition, there is also the Talmud which is a translation and commentary on the
Torah from rabbis and scholars of the law. These include the Mishnah and Halakah (the
main social code of law of the Jewish faith), the Gemara, the Midrash and the Aggadah
(old legends and stories).
D. The Concept of Late Ancient Religious Teachings
At this time, the late ancient religions already knew the belief that "there is life
after death". This belief can be researched thanks to the relics in the form of stones and
paintings on the walls of the pyramids containing hieroglyphic letters. they believe in the
term paradise as a region similar to the state of the banks of the Nile, called the "Fields of
Reeds", where all the plants grow abundantly. The god Osiris guards the entrance to
heaven and only allows the entry of spirits who have behaved well throughout their lives.
The Late Ancient Religious peoples greatly revered the sun called the god Ra.
The sun was seen as a very powerful god who decided the fate of their nation at that time.
E. Late Ancient Religious Beliefs
1. Late Ancient Religions worshipped many Gods
When Egypt consisted of 42 regions before Mina was united, each region had a
specific god worshipped. They built several temples and made statues of the gods. On big
days, they crowd around the statues. There are areas that worship the eagle as a symbol of
strength, and there are also those who worship the cow as a symbol of truth and
compassion.86 reviews
2. Belief in resurrection and immortality
The Late Ancient Religious Nations believed that humans would be resurrected
after death to live forever. When death picks up, one's spirit will ascend to the sky shaped
like a bird. If his body remains intact after burial, then his spirit will return to him. So, in
the eyes of the Ancient Religions, the end of death is not an end, because a person will
live again as before. This belief is what makes them bury someone's body. In order to
maintain its integrity. This is what drove them to build a huge pyramid. The belief of the
Egyptians that there is life after death is evidenced by the "key of life" (Ankh) which is
the cross of Pharaoh. The key to this life is
86Abbas Mahmoud Al-'Akkad, The Divinity Throughout the Teachings of Religions, (Jakarta: Bulan Bintang,
1970), p. 34.
on tombs and temple walls. This key to life is a symbol of eternal life, the most sacred
symbol in the civilization of the Pharaohs.
3. Beliefs about reckoning after death
The trial of the dead in the Papyrus manuscript from Thebes which refers to 1025
BC is enshrined, the god Anobis weighs the heart of the corpse with the scales of justice.
Meanwhile, Osiris as the god of death was on the right side of Anobis following the trial.
That is why the people of the Late Ancient Religion believe that the soul after death will
be tried according to the deeds done in the world. In this way, good people will be
rewarded with the reward of their goodness, and bad people will be punished for their
crimes.
The trial consisted of 42 judges representing several regions of Egypt led by the
god Osiris as the god of death. Meanwhile, the heart of the corpse is placed on one of the
scales and on the other side is placed a feather representing the goddess Maat, the
goddess of honesty and justice, as well as the daughter of the god Ra. Therefore, if the
scales are light, it means that a person is holy and will be placed in heaven, and if the
scales are heavy, then he is a sinner who will be taken to hell.
The belief of the Late Ancient Religions in the rewards and punishments in the
hereafter was the fruit of the sending of a number of their prophets, such as Abraham,
Joseph, Moses and Aaron. That way, this influence encourages them to record good
deeds and abandon bad deeds.
4. The Rise of Monotheism
This can be seen in terms of religious beliefs resulting from Farao Achnaton's
teachings, the essence of his teachings is the power of reaction to people's religious
beliefs
and the king that has taken root and developed for centuries is the worship of many gods.
Farao Achnaton forced his people to follow the teachings of monotheism, namely the
belief in one god only; the god Aton; The god of the rising sun on the eastern horizon.
From a political point of view, the teachings of Achnaton mean breaking the
power of the priest in the government because Achnaton is a king who hates the god
Ammon to participate in the government. Finally, the history of paganism and polytheism
of the Late Ancient Religions experienced a complete collapse along with the collapse of
the Farao kingdom in the 6th century BC.87 reviews
F. Beliefs About the Soul and Spirit
According to the Late Ancient Religion, the idea of the belief in the eternal soul is
a simple thing that they consider that the spirit is like the wind or the air that does not see
the form and appearance, but its power can still be felt. Likewise, the human spirit is the
element that causes breathing throughout life. The spirit is called "BA" which is the true
spirit and another power called "KA" is the soul or subtle body.
Of these two elements, there is a relationship, namely the force called "KA".
When a human dies, the "KA" always comes to his body and gives advice to his family.
That is why the idea of making a mummy so that the corpse's body would not be
damaged, so that "KA" was happy to come to his body.
87Abbas Mahmoud Al-'Akkad, The Divinity Throughout the Teachings of Religions, (Jakarta: Bulan Bintang,
1970), p. 35.
The corpses of Farao or kings, in addition to being preserved with mummies, are
also wrapped in gold of the same shape and appearance. After that they were buried in the
pyramids or stone tombs of the valleys of the kings. The tallest pyramid in Egypt is the
pyramid of King Cheops 137 meters high; while the most famous mummy for its art and
gold quality is the mummy of Tut Ank Amon which has been lying in a stone cemetery
for 33 centuries.
Archaeologists have conducted extensive excavations of tombs and found 64
tombs of kings accompanied by very valuable wealth buried with them.
Therefore, it is believed that all kinds of theories about the soul that have ever
been or put forward by scientists are nothing but mere speculation, while the essence of
the truth cannot be believed because each theory is only reviewing one aspect among
several aspects of the object of truth.
The most regular, most comprehensive, most powerful and more enduring
worship is undoubtedly the worship of the dead and ancestors. The fertility of the soil has
an unsurprising position. They symbolize the whole of nature with a cow issuing stars
from its belly, or with a woman bending to the ground with her hands, while "Shaw" the
god of the air pronounces it with both hands.88 reviews
88 BSB Team (Learning While Playing), A Glimpse of World History, (Bali: Gemah Ripah
Foundation, 2011), p,
BAB IV
HINDU RELIGION
It is undeniable that Hinduism is inseparable from the civilization of the Ancient
Indian era at that time. Civilization motivated by customs and beliefs is indeed a treasure
trove of religious insights for Hinduism and its adherents. Hinduism is one example of a
religion that we have raised the theme this time is the result of history. From that history
is the underlying thing in all aspects of life. In this article, we would like to briefly
explain the origins of Hinduism. Hopefully it can be useful for all of us.
Hinduism accommodates a variety of subreligions so that there are various beliefs
and beliefs in it. This diversity is actually challenging, that the introduction of
with Hinduism is something challenging because Hinduism has different characteristics
from other major religious traditions in the world especially with regard to the authority
of the founding teachings, historical starting points, and major texts.
Hinduism is not a religion with a single creed that must be obeyed by everyone.
Hinduism is more of a federation of various approaches to the reality behind life. In
addition to the plurality of doctrines, schools and exercises, there are two elements that
make elaboration of definitions difficult. First, Hinduism does not have a founder like in
Buddhism, Christianity, and Islam. Second, Hinduism does not have a body of authority
that formulates the boundaries of dogma.
A. Definition of Hinduism
The term Hinduism is derived from (Sanskrit: Dharma Sanātana (immortal), also
known as Dharma Vaidika (Veda)) is a religion or philosophy that originated from
from the Indian continent and nearby surrounding areas. Hinduism is a religion that
The first religion in India and its first book was the Vedas. The Indians were originally an
Eastern Aryan people who inhabited India.89 Originally the Hindu name was derived from
the irrigation of the Indus River in India, which later underwent a change in line with the
revolution of civilization to the word 'Indhus' and is now referred to today as 'Hindu'.
Many Hindus influenced by Advaita philosophy pray
to various gods. Considering these gods as incarnations for one
89 Moh. Rifa'i, et al. History of Religion, (Semarang: Wicaksana, 1984), p. 52.
The great monistic Cosmo Spirit (Brahman). While many other adherents
focusing on a concept of mufrad for Brahman (God).
Basically, Hinduism is a religion that has its religious doctrines. Among the
doctrines of Hinduism are:
1. Samsara, i.e. the wanderer
Hindus in their worship are worshipping gods. So, the wanderer here is a soul that
always wanders and moves from one place to another. As well as the life of Hindus who
always move from time to time.
2. Karma, which is the law of cause and effect
In Hinduism, every action done by humans, good and bad, must have
consequences and must be held accountable. If what he does is good, then he will be
revived with a high degree. And vice versa if humans do bad deeds.
3. Moksha, which is the ultimate goal of Samsara
The ultimate goal of Samsara (wandering) is to reach the place where the soul
comes from. If man is able to curb his lust not to wander, then he can return to purity.
The purity in question is the place where the soul comes from.
B. History of Hinduism
The founder of Hinduism is unknown and its starting point refers to prehistoric
times. Hinduism is also the oldest major religious tradition.90 In Persian, the word Hindu
is derived from the word Sindhu (Sanskrit). In the Reg Vedas, the Aryans refer to their
region as Sapta Sindhu (a region with seven rivers in the southwestern Indian
subcontinent, one of which is called the Indus river). Initially, the word Hindu referred to
the people who lived in the Sindhu river area.
The earliest known history of Hinduism is found in the Indus River Valley
civilization. The word itself comes from the Sanskrit for the Indus River, Sidddhu, the
word that the ancient Persians pronounced as Hindu. Hinduism is estimated to have
emerged between 3102 BC and 1300 BC and is the oldest religion in the world that still
survives today. It is the third largest religion in the world after Christianity and Islam.91
India is a country full of secrets and fairy tales, its society is of nations and castes, there
are even people in society, and there are indeed many religions. In Hinduism there is no
clearly formulated confession of faith that is agreed upon by all its adherents. Nor is there
any one or various religious organizations that gather all its adherents. It would be more
appropriate if our Hinduism was called a social system that was strengthened by religious
ideals.
90Galuh Ismail Ma'ruf. The Concept of Divinity in Hinduism. (Yokyakarta, 2013), p. 03.
91 http://faisal-wibowo.blogspot.com/2013/01/. Kamis.27-03-2014. 13:15.
From the 6th century to the 2nd century BC, the situation in India arose a political
crisis so that security was disturbed.92 In these centuries there have been many complaints
and deteriorations that have resulted in people becoming disillusioned, affecting their
souls and feelings.
However, in this situation, the mucullah of a great Indian reformer named
Gautama radiated his teachings (5th Century BC) developed rapidly. In the 3rd century
BC under the reign of King Asoka, Buddhism succeeded in becoming the state (world)
religion. The Vedic religion (Ancient Hinduism) is desperate, but secretly the Vedic
religion continues to develop by adapting to all situations encountered.
Thus, the last form of Vedic religion was the form after the age of Buddhism.
This form is mainly influenced by the beliefs of the Dravidians in South India. This form
was then developed and held by the Indians, which was called Hinduism.
C. Principles of Hindu Religious Teachings
1. Divinity or God
a. Brahma
The source of Hinduism's teachings is the Vedic Scriptures (Vedas),93 which are
books containing the teachings of holiness revealed by Hyang Widhi Wasa through the
Maha Rsi. The Vedas are the soul that permeates all Hinduism, like a source of water that
flows continuously through the longest rivers throughout the centuries. Vedic
92 Ibid. . Moh Rifa’i. hlm.51.
93Ibid... p. 54.
is the holy word or revelation of God Almighty. Brahma is God who is the sole form of
the creator, who possesses the attributes of perfection. It was Brahma who originally
worshipped one God (Monotheistic Concept).
The concept of monotheism in the Vedas is found in the Adwaita Vedanta
philosophy (second to none), which is belief in one God. Adwaita Vedanta considers that
God is the center of life in the universe. In Hinduism, God is called Brahman. Brahman is
something that has no beginning and no end. Brahman is the creator and melter of the
universe.
Brahman is everywhere in the entire universe. Brahman is only one, but the sign
of his greatness is manifested in the multitude of gods. For example, Vishnu, Shiva,
Laksmi, Parwati, Saraswati, and others. The concept of Ida Sang Hyang Widi Wasa is a
form of monotheism that is original to the Balinese people. The concept of totemism is
found in the cult of cows. Cows are considered sacred animals by Hindus. There is a
prohibition on killing cows, because cows are the mother of the whole world
(Darmayasa). Cows are said to be the mother of the whole world because cows are able to
live in this world, everything in cows can be used. Cows are also rides or vehicles of the
god Shiva named Nandini.
b. Trimurti
Lord Brahma is the Supreme God. He is the unity of the three gods. namely those
consisting of the gods Brahma (creator), Shiva (destroyer), Vishnu (maintainer) which is
the embodiment of the power of God One. Brahma as the creator god of the universe,
Vishnu as the god of the universe preservation, and Lord Shiva as the god of melting the
world.
c. Creation of nature
This realm contains the element of Lord Brahma, and Lord Brahma exists in
nature. The reason is because when Brahma created nature, he then emitted his substance.
So, he thinks that everything in this realm is affected by the emanation of God (Brahma).
This is what the Hindus then believe, that I am God and God be I
(Pantheism).
In the Upanishads, the concept of pantheism is contained in the view that God
does not have a specific form or a specific place, but God is present and integrated into
each of His creations. And it is found in every object. The concept of pantheism is called
Wyapi Wyapaka. The Upanishads mention that God fills the universe without a specific
form, not in heaven or the highest world but in every one of His creations.
d. Avatara
Hinduism believes in many Gods, and those gods are supernatural or spiritual.
That is, intangible material objects such as humans, animals, stones, and others. Along
with the development of the times, the supernatural and spiritual nature also undergoes
changes and developments. The gods can take on other forms.
Lord Vishnu, can incarnate ten times to save nature. Lord Shiva can incarnate as
Ghandara, Mahadeva, Ishwar, nataraja, and others. Goddess Parvati (Shiva's wife)
incarnates as the goddess of the river, the starch of durga, Sakti, uma, and others. The
incarnation of a god in the form of a natural creature such as a human or an animal is
called Avatara.
2. Community
a. Caste
The celestial beings created by Brahma are Purusha, which has four arrangements,
namely:
- Barhamin/Brahmin as the Symbol of the Mouth.
- Ksatrya as the Emblem of the Arm.
- Vaisya as the Symbol of the Thigh.
- Sudra as the Foot Symbol.
Between these four castes there is a gap separating one from another. For
example, a person from a higher caste should not marry a lower caste. Such a sharp
difference in the structure of society between one caste and another, causes a person's
caste to not be able to change even with achievements or in any way. These castes are
only obtained from their descendants.
b. Upanayama
Of the four castes mentioned above, three of them, namely Brahma, Knight, and
Waysa, are called triwangsa who have been born twice (Twice-bon). This second birth
for a caste was carried out by the Upanayama ceremony. That is the giving of a sacred
sign to someone as a sign of dewada declaration and a sign of completion of religious
studies. Upanayama uppacaya can be done with certain age limits according to these
castes.
- Age 8-19 years for the Brahma caste
- Age 11-22 years for the Ksatrya caste
- The age of 12-24 years for the Vaishya caste, for those who have passed the
age limit and do not perform Upanayama, then they will be punished for
leaving the caste and they have sinned. The sin can only be forgiven by the
assembly of the Brahma Gods.
c. Levels of life
This level of life only applies to the Brahma, Knight, and Vaishya castes.
There are four stages of life, namely:
- Brahmacharya, which is a period of learning and exploring religion that is
closed with the Upanayama upacaya. In this ceremony, a sacred sign is
given and the caste is inaugurated.
- Grishastha, which is the period of being married with all its duties and
obligations.
- Vanaprastha, which is the time in old age. Surrender yourself completely to
God by seclusion and asceticism.
- Sanyasa, which is the period of gaining high knowledge in asceticism and
spending his time teaching knowledge by wandering. This is in line with the
opinion expressed by Huston Smith in The Religions of Man. If we ask how
we should live, Hinduism will answer that it depends not only on everyone,
but on what stage of life we are in.94 These four stages of life are taught by
Hinduism.
94 Huston Smith, Human Religions, (Jakarta: Yayasan Obor Indonesia, 2001), p. 71.
3. Resurrection ceremonies and worship
a. Priest or ceremonial official
Every resurrection ceremony carried out by Hinduism or sacrifice that is carried out
must go through 4 religious officials (Hindu), namely:
- Brahmin, served as the head of the Ceremony.
- Hotri, who sings religious songs (Hindu)
- Udgatri, which beats notes with a certain note
- Adhyaryu, which is the one who prepares the place of worship and the place
of sacrifice while reciting mantras (prayers). Religious ceremonies cannot
be performed by Hindus alone.
b. Types of Ceremonies
- Ceremonies/sacrifices that must be performed by Kings:
a. Raja Surya, which is the inauguration ceremony of a king ascending
the throne
b. Aswameda, which is a sacrifice that the king must make once a
year as a sign of the greatness of his victim is the Horse
c. Perushameda, that is, a human sacrifice given by the king. This
only applied in the past, but now Perushameda is no longer
applied.
- Ceremonies/sacrifices that must be performed by the head of the family:
a. Nitya, a mandatory sacrifice made every day to the spirits of
ancestors (Pitara)
b. Maimittika, the victim who was committed only once in a lifetime.
Such as at the time of birth.
c. Upanayama.
The Hindu religious celebrations according to Michael Keene can be divided
into three groups; the first is a celebration according to Hindu anticipation. This first
group celebration is based on the Hindu calendar which follows a pattern of six seasons
in a year or 354 days long. Second, celebrations related to the farming season. This group
consists of celebrations related to special seasons in the year of the growing season.
Third, the celebrations of important events in Hindu legends known as Mela. Kumbh
Mela is held every two years and revolves around four things, namely; Haridwar, Nasik,
Prayaga, and Ujjain. The myth behind this celebration is the war between the gods and
the evil spirits on a vessel that holds the drink of eternal life.95 reviews
4. Animals and Hindu holy places
Hinduism considers animals such as cows and snakes sacred. Cows are
considered so sacred that they are respected and worshipped like gods, forbidden to
slaughter and eat their meat. Killing a cow is the same sin as killing a Brahmin. Hinduism
also has places that are considered sacred, such as the City of Benares and the Ganges
River. The city of Benares is considered sacred because it is where the Lord Shiva
resides.
People who are observant to their religion aspire to die in the city of Benares. The
Ganges River is considered sacred because it can wipe out and purify human sins. They
said that when they bathe in the Ganges, their sins will be washed away and washed away
by the currents and currents of the river
95Michael Keene, The Religions of the World, (Yogyakarta: Kanisius Publishers, 2006), pp. 30-31.
aforementioned.96 For Hindus there are seven holy rivers, namely Indus, Ganges, Godavari,
Narmada, Jumma, Saraswati (which flows underground), and Kauveri.97 reviews
D. Hinduism Today
There are more than 800 million Hindus in the world today and a sizable Hindu
community exists in more than 160 countries. One in six people in the modern world is a
Hindu. The spiritual home of Hinduism is India, where 85 percent of all Hindus (about 65
million people) live there. There were several Hindu reform movements in the 19th and
20th centuries that opposed the caste system and other forms of pressure in India. The
most famous reform was Mahatma Ghandi, who led India in a spiritual campaign for the
"despicable", the lowest caste, which has reduced millions of Hindus to destitution.
Hindu communities can now be found in the West Indies and Africa, as well as in
Sri Lanka, Guyana, Fiji, and Bali. About 800,000 Hindus live in the United States. There
are many Temples in the country, including the Shiva-Vishnu temple in Livermore,
California, where efforts are made to provide useful facilities for the various Hindu
ancestries found in the country. A priests' association seeks to obtain spiritual needs from
the local Hindus. Small Hindu communities can also be found throughout Europe with
the largest community outside Britain, the Netherlands with 160,000 adherents.98 reviews
96 Ibid... p. 56.
97 Ibid, Keene..,hlm, 35.
98 Ibid... Keene, hlm.
BAB V
BUDHA RELIGION
A. History of Buddhism
If we discuss the history of Buddhism, it is inseparable from the biography of the
main figure of the religion, namely Siddharta Gautama. It dates back to its birth in the 6th
century in northern India, about 100 miles from Benares. According to Buddhist tradition,
the historical figure of Buddha Siddharta Gautama was born from the Sakya tribe in the
early Magadha period (546–324 BC), in a city south of the Himalayas called Lumbini.
Now the city is located in southern Nepal. Siddharta was the only son of King
Suddhodana from his wife Ratu Maha Maya. Ever since Siddharta was in the womb,
many miracles had happened. The 10-month pregnancy period felt very fast. One day the
queen asked for a walk in the garden of Lumbini. After that the queen returned to her
mother's house to give birth to her child. On the way to her mother's house, the queen had
given birth to her son, Siddharta Gautama. At the time of giving birth, the queen was
standing and resting on the branch of the sal tree. During the process of giving birth the
queen did not feel any pain at all. At that time, a miracle occurred, namely that the
newborn baby could walk as many as 7 steps, and in each step a lotus flower grew. And
the baby said: "This is my last birth in the world
Ini. I was born to be a Buddha. I am the most noble person and will bring knowledge and
teachings to save all people in this world
When Siddharta was born, his father called a fortune teller to find out his son's
future fate. All the prophets had the same opinion that this child was an extraordinary
child and would become a cakrawartin (the king of the world). However, only the ascetic
Kondañña emphatically predicted that the Prince would one day become a Buddha.
Hearing this prophecy, the King became anxious, because if the Prince became a Buddha,
no one would inherit the throne of his kingdom. By the King's question, the hermits
explained that the Prince should not see four kinds of events. Otherwise, he would
become a hermit and become a Buddha.
The four types of events are: the elderly, the sick, the dead, and a hermit
Responding to the prophecy of the hermit Kondanna, His Majesty gave the prince a very
luxurious life. A strict rule was made to everyone not to disappoint and sadden. But at
one point, Siddharta forced to be able to leave the palace because he was curious and
wanted to know about life outside the palace. It was at that moment that Siddharta saw
four things that made him realize that the physical body is not eternal. Rather, it can be
sick, old, and dead. In his heart, he asked, "where is the stage of life that knows neither
old age nor death?" At the age of 20, Siddharta left the palace life and his wife's children
and was determined to become a zahid. But all these efforts did not bear fruit. Siddharta
is getting thinner and helpless. One day, Siddharta heard the words of a musician, then he
realized his purpose.
Afterwards Siddharta received milk from a kind girl. Then he walked to the
bottom of the Bodhi tree and he swore that if he could not find the truth and the answer to
his questions he would not leave the place. At that very moment, the demon king
prevented Sidharta from seeking the truth. He also tried to hinder Siddhartha with wild
beasts and he also ordered his 3 daughters to tempt Siddhartha to thwart his efforts to find
the truth. But Siddharta remained calm as water and did not care about it. After
Siddhartha was patient, he managed to exorcise the demon king at the age of 35,
Siddharta had reached makrifat. At that very time, Siddharta Gautama had changed his
title to Gautama Buddha.Since Siddharta changed his title he has spread Buddhism.
His travels explored several places to spread the knowledge and truth. Regardless
of the level of society, the Buddha taught with patience and answered all problems
earnestly. Until his followers are increasing. One day he was in a state of illness, when he
suddenly received a clue that his father was seriously ill. A royal envoy had conveyed a
message to the Buddha that his father wanted to see his son for the last time. The Buddha
did not refuse and he went to the palace to visit his father. Upon arrival, the Buddha
approached his 93-year-old father who was lying down and held out his hand. After the
Buddha held his father's hand, his father said that he did not regret his son's departure,
because his son had become a revered Buddha. After those words, the king had died
world. Everyone there was sobbing except for the Buddha who looked at his father
calmly. After that, many relatives became his followers.
By the time the Buddha was 80 years old, the Buddha had predicted his death.
Until the end of his life, the Buddha continued to teach his followers. On the 2nd month
of the 15th day at midnight of the month of Pranama, the Buddha closed his eyes forever.
Nowadays Buddhism has become one of the few religions in the world.
There are four holy cities in Buddhism:
1. Kapilawastu : Exactly the kalhiran shidarta gautma.
2. Bodghya : The place where the shidrta received the first enlightenment.
3. Benares : A place where the most often teaches his inspiration.
4. Kusinagara : The place where shidrta died at the age of 80.
B. Religious Scriptures
The Buddhist scriptures are called Tripitaka which are written in pali, the
common language of the people of India. Tri = three, Pitaka = basket, basket/ basket of
wisdom, collection of wisdom, consisting of:99
1. Suttas and Pitaka, in the form of a collection of sermons and Buddhist teachings
that contain, conversations between the Buddha and his followers about
meditation, worship, words of wisdom, religious poems, stories that are
allegories, stories of saints and others. The message is intended for the general
public (the layman).
99 Moh Rifai and Icang Sudaryat .History of Religion, (Semarang: Wijaksana, 1984), p. 73.
2. Vinaya-Pitaka, (speaking of the Sangha) is a rule of the order of life that the
members of the monastery must perform, called patti mokkha. Here there is a
mahavangga, which is the history of the construction of Buddhist monasteries.
The contents of this book are for monks called monks.
3. Abhimdhamma Pitaka, (contains an analysis of Buddhist teachings), an in-depth
discussion of the thought process and word of mouth, and it was not until 400
years after the Buddha's death that it was written down.100 reviews
C. Principles of Buddhist Teachings
The teachings of Agaa Buddha can be summarized in what is called the Tri-Ratna.
(the first three stones) are: Buddha, Dharma, and Sangha. This must be acknowledged by
every Buddhist and a statement as a sign of Buddhist adhesion (approximately Shahada in
Islam/Credo in Christianity), namely:
1. Budham Saranam Gacchami: I take refuge in the Buddha.
2. Dhamman Saranam Geccami: I take refuge in the dhamma.
3. Sangham Garanam Geccami: I take refuge in the sangha.
Buddhism is a title or position or a figure that has been incarnated in a person. In
Buddhist belief, there have been many who have become Buddhists, according to the
southern church there are 24 Buddhists and according to the northern church there are
many more but the last 7 Buddhists agreed to mention it, namely: Wipasyin, Sikhin,
Wiswabhu, who incarnated as a human being in the golden age of kakuchand,
kanakamuni who incarnated in the silver age, kasyapa in the copper age and
shakamuniyang
100Ibid, Keene... hlm. 72.
has been incarnated in the Iron Age, Sakyamuni has been born for millions of centuries
under the name of Sumedha who has experienced a very correct birth until he attains
enlightenment called Bodhisattva.
1. Teachings on Dhamma and Dharma
Dharma means doctrine, or main teachings, the core of Buddhist teachings is
contained in the 4 noble truths (4 aryastyani), namely101:
a. Dukha is suffering, life is suffering, sickness, death, old age, hunger is
suffering.
b. Samudaya is the reason. Suffering is due to desire/desire.
c. Niridha is blackout. Eliminating desires or desires, the desire for suffering
can be eliminated by eliminating lust.
d. Marga (the way of escape).
Eliminate that desire with 8 paths of worship. The eight paths are:
1. Believing in the right (samma ditthi)
2. True intention/intention/will (samma san kappa)
3. Speak the right (samma vaca)
4. Correct behavior (samma kamarta)
5. Right work (samma A'jiva)
6. True Endeavor (samma vayama)
7. True memory (samma sati)
101Ibid, .. p. 75.
8. True Reflection ( samma samadhi)
Like Islam and Christianity, Buddhism also upholds moral values. The moral
values required for Buddhist laypeople are usually known as Pancasila.
The five moral values for the common people are102:
1. Panatiata Veramani Sikkhapadam Samadiyami. (I am determined to train
myself to avoid killing living beings)
2. Adinnadana Veramani Sikkhapadam Samadiyami. (I was determined to train
myself to avoid stealing or taking things that were not given)
3. Kamesu Micchacara Veramani Sikkhapadam. (I am determined to train
myself to avoid committing immoral acts)
4. Musafada Veramani Sikkhapadam Samadiyami. (I am determined to train
myself to avoid telling lies)
5. Surameraya Majjapamadatthana Veramani Sikkhapadam Samadiyami. (I am
determined to train myself to avoid food or drink that can lead to weak
consciousness)
In addition to the above moral values, Buddhism also highly upholds karma as
something that adheres to the principle of cause and effect. Kamma (Pali) or karma
(Sanskrit) means an action or action. So there is good action or karma and there is also
bad action or karma. Today, the term Karma is commonly used, but it tends to be
misinterpreted as a derivative punishment or severe punishment
102 http://id.wikipedia.org/wiki/Sejarah_agama_Buddha.
and so on. The Buddhist teacher in the Nibbedhika Sutta, Anguttara NikayaVI:63 clearly
explains the meaning of kamma: "Bhikkhus, it is cetana (will) that I declare as kamma.
After willing, people perform an action through the body, speech or mind".
Thus, kamma means all kinds of wills (cetana), good and bad deeds done by the
body (rich), words (vaci), and thoughts (mano), which are good (kusala) and evil
(akusala). Kama or often referred to as the law of kamma is one of the laws of nature that
works based on the principle of cause and effect. As long as a creature wills, doing
kamma (deeds) as a cause will cause it will cause consequences or results. The
consequences or results caused by kamma are referred to as Kamma Vipaka.
The characteristics of Buddhism are:
1. Buddhism does not ignore or condemn other religions as evil religions
2. Buddhism recognizes all types of religions in the world and distinguishes
religions based on their understanding, not their image, good or bad.
3. Buddhism is democracy and freedom.
4. In Buddhist teachings, the reality and knowledge taught are not commands that
must be obeyed.
5. The celebration of Vesak is the most important celebration because it reminds
Buddhists of the three important principles of the Buddha's Birth, Buddha's Birth
and Buddha's death.
The five prohibitions that Buddhism teaches.
a. Do not kill and do not threaten the lives of others.
b. Do not steal and do not threaten other people's property.
c. Do not commit adultery and do not threaten the welfare of others.
d. It does not shy away and does not threaten the reputation of others.
e. Do not drink alcohol and do not threaten your own rationality and the safety
of others.
D. Divinity, Metaphysics and Nirvana in Buddhism
Sidharta Gautama does not teach about God and metaphysics (supernatural
realm). Therefore there is no clarity about God or God to worship. Only after the death of
the Buddha, there were various opinions among the Buddhists which led to the
emergence of various schools and sects that each had a vision of God. The way to attain
Nirvana is based on the 4 main truths with 8 paths of goodness, so that people can be free
from samsara. There are two types of Nirvana:
1. Upadhisesa is the status of a person who has attained renunciation or nirvana, but
his life of birth is still going on (still alive).
2. An-Upadhisesa is the status of a person who has received liberation whose birth is
no longer alive (dead).
E. Streams in Buddhism
After Sidharta Gautama died, there was a difference of opinion among his people
in his teachings. To overcome these differences, religious leaders held
The great deliberations of Buddhist leaders called the council. Until now it has been held
18 times. The first Kosili was held in the ryagrha which was attended by 900 main
disciples of 30 Buddhists led by Kasyapa and Upali, with the main event discussing and
formulating the essence of the Buddhist teachings about Dhama and Vinaya (the rules
that monks and nuns must follow). The results of this council are not recorded and
inherited from oral to oral (oral) and cannot prevent divisions and differences of opinion.
This council was shortly after the death of Gautama Buddha. The 2nd Council was held a
century after the 1st Council, which is approximately the middle of the 4th century BC, in
Vaisali. Here there are two groups 103:
1. Conservatives (old-fashioned) who maintain the original teachings that are
pure / original without being influenced by culture from outside. This is
maintained by the southern darea (ceylon) led by the sthavira, known as the
Theravada madhab or the Hinayana alran (small chariot).
2. The liberal faction, led by Maha Sanghika, wants to develop Buddhist
teachings openly to outside influences and adjust to the advancement of the
times and give free interpretation or Buddhist teachings. This school is known
as Mahayana.
F. The Concept of Worship in Buddhism
Buddha is a teacher and not a god. Buddhist worship (whether in a monastery,
temple, or house) involves paying homage in front of a Buddha statue and reciting suici
prayers.
103Proverbs Bakhtiar, Philosophy of Religion (tourism of human thought and belief). Jakarta: PT Raja
Grafindo Persada, 1991).
1. Monasteries, monasteries are places for spiritual activities in addition to being
a place of learning. Here Buddhist monks live a life of devotion and
meditation (an atmosphere of silence in which they are expected to deliver the
teachings to the Buddhist laity). They teach the Dharma "universal law" i.e.,
the Buddhist teachings to people and strive to obtain their spiritual needs.
Monks are also needed by the ummah for various ceremonies related to life,
especially birth, marriage, and death ceremonies.
Buddhist monks live according to the guidelines contained in the Pali Canon.
They also adhere to the Five Rules, to which five other rules are added:
namely;
a. They are not allowed to join in various forms of entertainment, including
singing and dancing.
b. They are not allowed to sleep on luxurious beds.
c. They are not allowed to eat outside of monastic dining hours.
d. They are not allowed to use perfume or deodorant.
e. They are not allowed to receive gifts in the form of gold or silver.
2. Forms of Worship
The body, language, and mind are the uintegral elements of Buddhist worship,
so silent meditation, teachings, offerings, and praises are performed. Before
entering the worship hall, which is equipped with a Buddha statue, the
worship participants take off their
their shoes. Then they arrange their hands before prostrating in a kneeling
position – for Theravada Buddhists – or in a standing position – for Tibetan
Buddhists. There are three tree offerings that can be offered, namely;
a. Flower offerings as a reminder of impermanent life.
b. Candle worship to drive away darkness.
c. The offering of incense is a commemoration of the eternity of the
fragrance of Buddhist teachings.104 reviews
G. Prayer and Meditation
When Buddhists enter the worship hall in the temple and see the Buddha statue,
they are inspired by the Guru's love, kindness, compassion, joy, and serenity – things they
aspire to. Prayer and meditation are two spiritual disciplines that can be used to acquire
Buddhist qualities. In the implementation of prayers, Buddhists in Nepal and Tibet use
prayer beads (male) to help them pray. Males can have 108.54 or 27 beads made from
grains, wood, or plastic. Buddhists use the beads to count the number of times they
prostrate themselves and to increase their concentration in prayer.
While meditation, just as the Buddha attained enlightenment through meditation,
meditation is also important for all Buddhists – both ordained and laymen. There are two
basic forms of meditation:
104 Ibid... Keene, hlm. 78-79.
1. Samatha is done to create the development of the mind and true inner peace.
Usually the mind is in a state of change due to disturbances from the senses,
desires, and reflections. This type of meditation frees the mind and directs it to
a specific focus.
2. Vipassana is performed to provide a deep understanding of the truth of
changeable things (anicca), suffering (dukkha), and impermanence of the soul
(anatman).105 reviews
H. Buddhism Today
During the 20th century, Buddhists suffered persecution and pressure in different
parts of the world. Meanwhile, elsewhere, Buddhism continues to flourish. Since the
early 1970s, Buddhism has gained a foothold in many Western countries, most notably
the United Kingdom and the United States. In the first 1,500 years of its existence,
Buddhism flourished in Burma (now Myanmar), Sri Lanka, Thailand, China, Japan, and
Korea. Then this religion slipped in a quiet period only because of a small incident until
the 20th century. Now, Buddhism is waking up and starting to grow again in many
places.
1. Buddhism in the East
During the 20th century, many Buddhist countries were under communist
surveillance and the religion came under pressure. There were more than 6,000
monasteries in Tibet before the Chinese invaded it in the 1950s, but after that many of
them were
105Ibid,... Keene, hlm. 80-81.
that were destroyed. About 100,000 Tibetan Buddhist unis are thought to have fled to
India, and in Tibet Buddhism is still struggling to survive.
2. Buddhism in the West
In the last 30 years, Buddhism has flourished in Western countries, along with the
rapid increase in Buddhist areas around the world. The meditation practices in Theravada,
Zen, and Tibetan Buddhism provide many people with an interesting alternative to the
nature of materialism. There are also new orders that are growing, such as the Friends of
Westrin Buddhist Order, which uses traditional Buddhism with the intention of making it
more appealing to Westerners. According to Buddhist manuals, today there are more than
270 Buddhist groups and their centers are in England and Ireland that teach how to
meditate and how to live a Buddha.106 reviews
BAB VI
SIKHISME RELIGION
In 780 the invasion of the Mogul kingdom began from the north of India.
Resistance was initially fought but then surrendered until the mogul government ruled
India. Along with this, new values have emerged, even contrary to the old values that
existed before. In the 15th century, a reform movement emerged that protested against
the ritual norms and superstitions of the time. Not in the form and place of prayer.
Everything is meaningless without being able to implement it in the form of ethics and
personal deeds. The reform movement at that time did not have a leader who could be
used as a role model. After the birth of Guru Nanak, he showed a talent to lead this new
movement, which later became the discoverer of new values that eventually became
known as the historical point of the establishment of the Sikh religion.
A. Definition of Sikhism
The Sikh religion means: The disciples. So the Sikh religion means the religion of
the disciples. It was intended to be the disciples of the builders of the Sikh religion itself.
Therefore, the teacher in later times was cultized as the incarnation of God on earth, so
the meaning of the disciple is interpreted as a disciple of God.107 reviews
Sikhism is a monotheistic religion founded according to the teachings of Guru
Nanak and nine other teachers in Punjab, India in the 15th century. Sikhism is the sixth
largest religion in the world, with more than 23 million adherents.
B. History of Sikhism
The siksh religion is a synchronization between Hinduism and Muslims. At that
time the Indian subcontinent was under the rule of the Mughul Empire (1526 – 1858), an
Islamic empire based in the capital city of Delhi. Before the arrival of the nanak teacher,
the effort towards synchronization between Hinduism and Islam had begun first (1488 –
1512 AD), an Indian poet, until his collection of poems was included as part of the holy
book of the Sikh religion.
C. Figures in Sikhism
1. Guru Nanak
The teachings of Sikhs were introduced by Guru Nanak who was born on April
15, 1469 AD in Talwandi, now known as Nanakana Sahib, in the Seikh Temple district
of Punjab, now in the territory of West Pakistan. His father was a minor official in the
local Islamic power. His mother was a devout Hindu. At the age of five he had begun to
receive revelations from God Almighty and began to speak about God fluently and was
admired by people. At the age of nine he had learned and given birth to the Persian
language and at the age of nine the teacher would be baptized in Hinduism but he
refused. He did not want to wear the red thread as a sign that he was from a high caste,
although he had not yet
108Mochammad Mathar Qasim, History, Theology, and Ethics of Religions, (Yogyakarta: Dian Interfidei
Publishers, Cet I November 2003).
It is conveyed that without this common thread he will be considered from the lowest
caste. 109 reviews
Teacher Nanak has never worn the red thread because. Because in the Saksish
faith, the religious leader/teacher, occupies the second place after god. The teacher in
other terms is called a prophet, an apostle, or an avatara. In the next life, the teacher of
the child pondered and pondered more than thinking about the source of work for his life.
His parents married him so that his passion for work would be aroused. He is also
married and has two sons, but the burden of the household is still borne by his mother and
father. He often went to the forest and prayed there. On one day he also broke and
distributed the shopping money given by his father, until he was sentenced by his father
but did not deter him.
The next time after bathing, he disappeared back into the forest. It is narrated that
during his khalwat he was lifted up to the sky and heard the voice of God saying to him:
"I am with you, I make you happy, and so do everyone who glorifies your
name. Go! call my name always, generous, clean, prayerful, and samadhi, I
am Allah, I am Brahma. You are a teacher of divine gifts."
Three days later he returned home and then distributed his wealth to the poor. His
parents thought that he had exchanged ideas and invited a mullah, a Muslim scholar, to
treat him, he remained silent for the whole day, and the next day he announced: "There is
nothing
Hinduism and no Islam".
109Ibid, Yoesoef ou'yb, hlm, 146-150.
His first sentence became the basis for the grip and belief in the Sikh religion.
From that day on, he began to talk about God until people thought that God had spoken
through Nanak's mouth.
He actively spread the new religion, which, according to his belief, replaced
Hinduism and Islam. He witnessed that his two sons were not fit to succeed him. Before
his death, he appointed a very loyal student named Lahina whose job was to spin ropes
for his source of life, in order to replace him in the future. He also changed the student's
name to Angad, which means: giver of the body.
In 1538 AD, at the age of seventy, he died in the small town of Kartepur in the
Punjab region. The Hindus in the small town consider him a Hindu and the Muslims in
the small town consider him a Muslim. Both parties built a tomb for the figure on the
banks of the Ravi River, but both collapsed and were washed away by floods.
2. Guru Angad ( 1538 – 1552 )
It is considered to have an important service for all punjub in the field of language
with regard to the systematic arrangement of letters of the gurumukhi alphabet. And an
innovation that he began to create and inherited in the Sikh religion is the teaching that
"the first teacher is the incarnation of God on earth." Thus sikkhan de raj di vikhia
(history of the religion of the Sikhs), Panjabi's work copied in English by Henry Court,
Lahore edition of 1888 page 11. Thus Angad's teacher included the Hindu doctrine of
avatars into the Sikh religion.
3. Guru Amardas
He actively spread the Sikh religion and began to organize the Sikhs congregation
to strengthen the congregation's solidarity with the surrounding community.
4. Guru Ramdas ( 1574 – 1581 )
A congregation who was very enthusiastic about the new religious congregation
he led, acted to concentrate the Sikh religious service on the temple (Har-mandir
), which he built in the middle of a small lake, located thirty miles southeast of the capital
Lahore. Guru Ramdas gave the name for the lake as Amritsar, which is the lake of
eternity. Gradually, the area around the small lake became a city and gained the status of
a holy city for the Sikh religion.
The Ramdas teacher was the son-in-law of the Amardas teacher. This fourth
teacher created another innovation, namely establishing the position of teacher in the
Sikh religion as an inherited position. He also appointed his son to replace him later.
5. Guru Arjan (1581–1606)
A leader whose name is fragrant because he compiled the Adi Granath collection
based on the records of his previous teachers and his own works as well as the works of
Hindu figures and Islamic figures who are considered sacred, after being reprocessed and
filtered. He created another new innovation in the Sikh religion, by establishing certain
supreme attire for the service, establishing mandatory fees (tithes or taxes) on each
member of the Sikh congregation. He expanded the variety of beliefs in the Sikh religion.
Organized resistance to the power of the Moghul empire that controlled the
Punjab region, during the reign of Sultan Jahangir (1605 – 1627) and he was killed in
battle.
6. Guru Har Govind ( 1606 – 1638 )
The leader first made the sword as a symbol of his leadership, built a strong
defensive fortress, organized the members of the Sikhs congregation for military
purposes. Thus remodeling the Sikhs congregation from a religious institution to a
military institution. He relentlessly resisted the Moghul empire until his death in 1638
AD.
7. Guru Har Rai ( 1638 – 1660 )
Continuing the military movements against the Mughol empire, during the reign
of Sultan Aurengzib (1659 – 1707 AD), and was killed in battle.
8. Guru Har Kishan (1660 – 1664)
Continue military movements against the rule of Sultan Aurengzib, and
die.
9. Guru Tegh Bahadur (1660–1675)
A brave commander, he extended the influence of the Sikh religion to the
northeast of India and the southern hemisphere to Sailan. He personally did not oppose
Islam. But he left his life completely to oppose Islamic rule. Various works of the Ninth
Teacher were added to the Adi Granath collection.
10. Guru Gobind Singh (1675–1708)
A valiant commander who continued the movement to form the Sikh religion
became a Militant Theocracy. He also managed to seize and control Dakka, the capital of
East Bengal and Assam provinces, making it a stronghold of Sikhs defense.
It was this tenth teacher who gave each member of the Sikhs congregation an
additional name with the suffix singh, which means "lion". In this way, it means forming
a church that is truly militant and mighty as a lion.
He also created an innovation in the Sikh religion by creating a baptismal
ceremony. A person who wants to practice the Sikh religion is obliged to drink a kind of
sweet water, and sprinkled with the sweet water, which is stirred in an iron bowl with the
tip of a sword. The obligatory drink, called Amrit, was intended for purification
ceremonies and also to make people immune in battle. With this baptism began a new
order called khalsa Panth (khalsa brotherhood) which was not discriminatory.
Another innovation added a new set as part of the holy book in the Sikh religion,
known as the Dassam Granth. The teachings in it aim to make a person brave and mighty
in battle.
This tenth teacher sets the end of the series of teachers in the Sikh religion. And in
the future, every congregation of these Sikhs must submit to Grant Saheb.110 reviews
D. The Holy Book of Sikhism
The holy book of the Sikh religion is called Grant Saheb, which means the book
of god. Guru nanak (1469 – 1538) did not abandon written teachings. Half a century
later, when the Sikh religious leadership was in the hands of the fifth teacher, teacher
Arjan Dev, was the only book called Adi Granth. This scripture
then declared as Guru Grant Saheb by the tenth teacher, namely the teacher
110 Ibid,.. Yoesoef, hlm, 150.
Gobind singh. Not only that, but the tenth teacher also added another new set. So Grant
Saheb is divided into two sets, namely:111
a. Adi Granth, which means original books and is commonly called first books.
b. Dasam Granth, which means the Granth of the Tenth Guru.
In the holy book of the Sikh religion is Guru Granth Shahib. The Sikh religion
requires five things that must always be present, known as the '5K'.
1. The first letter 'K' is 'Kash', which is the hair that should not be cut off on the
teacher.
2. The second letter 'K' is 'Kanga', which is a comb used to tidy up hair.
3. The third letter 'K' is 'Kadha', which is an iron bracelet used on the hands or
feet to provide strength and endurance.
4. The fourth letter 'K' is 'Kripan', a dagger used for self-defense.
5. The fifth letter 'K' is 'Kacha', which is a garment that extends down to the
knee line or limited to the thighs intended for agility of movement.
This '5K' appearance is a way or characteristic to recognize Sikhs. 112 reviews
111 Ibid,... Qasim Mathar, hlm, 37.
112 http://mydamayanti.wordpress.com/2013/01/18/agama-sikh/ diakses 23 April 2014
E. Religious Teachings of Sikhism
a. Values for other religions
During the time of Guru Nanak, the attitude and appreciation of other religious
teachings had begun. Even Guru Nanak had two close friends, Bhai Bala, a Hindu, and
Bhai Mardhana, a Muslim, during his mission for universal unity. In Guru Grant Saheb's
holy book there are hymns from the kabir of a Muslim and Ravidas from Hinduism.
Farid, Sadhana, Namdev and Dhana were all accepted in recognition of Sikhism
regardless of caste, class, colour, race and gender, all treated equally.
During the time of the fourth teacher, Guru Ram Das, the values of tolerance
towards other beliefs and religions have been seen in the course of Sikh history. Guru
Ram Das is famous for building the famous Humnamdir known as the Golden Temple in
Amritsar, the holy city of the Sikhs, Guru Ram Das at that time had asked his friend Mia
Mir, a Muslim to lay the first stone for the construction of the golden temple which took
12 years to complete. In Sikh religion there are no priest classes or religious hierarchies.
Every man and woman is allowed to take part in any religious ceremony or be the leader
of the ceremony.
Sikhs religion is an open religion, meaning it is intended for anyone.
Universalism is the basic belief of religion, there is only one god containing the meaning
of monotheism (monotheistic religion), rejecting classes in society.113 reviews
113 Ibid, Qasim Mathar, hlm, 37-38.
b. The Concept of Divinity in Sikhism
Sikhism belongs to non-Semitic, Aryan, and non-Vedic religious groups.
Although it has few followers compared to other major religions, Sikhism is a part or
branch of Hinduism. The Sikh religion was founded by Guru Nanak Shahib in the late
fifteenth century. The Sikh Aga-ma originated from the region of Pakistan and Northwest
India, precisely from the Punjab region, which is known as the area with five rivers. The
Sikh religion founded by Guru Nanak Shahib is also known as 'religion with ten teachers'.
The first teacher to establish the Sikh religion was Guru Nanak Sha-hib and the last or
tenth teacher was Guru Govinda Shahib. Guru Nanak Shahib came from a Satria caste
family but he was greatly influenced by his association with Muslims. The word 'Sikh' is
taken from the word 'Sisya' which means 'disciple' or 'follower'.
With regard to the concept of divinity, the best definition that can be given by
Sikhs is the concept of 'Mul Mantra'. This concept is the fundamental foundation of
Sikhism which is contained in the beginning of the Sikh religious holy book, Sri Guru
Granth Shahib. In the book Sri Guru Granth Shahib volume 1, chapter 1 verse 1 mentions
the term 'Japoji Mul Mantra'. The verse reads "There is only one God". God is called
Dadru, 'the Creator', or 'He who is free from fear and hatred', 'He Who is Eternal', 'He
who is not born'. This Sikh religion expressly declares itself to be a religion of mo-
notheism. And the invisible Almighty God is called 'Ek Omkara', while the invisible God
is called 'Omkara'.
Guru Granth Shahib gives various names to this form of the appearance of God
(Omkara), or what is called 'Kartar' (the Creator), 'Reason' (The Eternal), 'Satyanama' (the
Most Holy), 'Shahib' (God), 'Parvadigar' (the Nurturer), 'Rahim' (the Mercier), 'Karim'
(the Noble). God also has another title called 'Wahe Guru', which means one true God.114
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In addition to believing in the teachings of monotheism, Sikhism also opposes the
teachings of Avtarvada, which is the concept of the drop (incarnation) of God. These
Sikhs believe that God cannot take the form of a human being. They do not believe that
God can incarnate, and they also forbid the worship of idols. Guru Nanak was greatly
influenced by Kabir's teachings. Not surprisingly, if you read 'Sri Guru Granth Sha-hib',
there are several chapters that contain the strand 'Do has' from Sant Kabir. 'Dukh mein
sumren sab kare, Sukh mein kare na koi. Joi sukh mein sumren kare, to dukh kahe hoi'.
That is, everyone will remember his Lord when he is in trouble, but no one will
remember him when he is in a state of joy and happiness. A person who can remember
God when he is in a happy and happy state, how can he fall into trouble.
c. About Eschatology (Life After Death)
The belief in Sikhism about life after death apparently has the same teachings as
Islam. There are fundamental differences in Sikh religious teachings
114 wikipedia,huffingtonpost.com,sgpc.net diakses 23 April 2014
with Islam is the absence of belief in the Sikh religion about the last days. They still believe
in nirvana taught by the Hindu Brahmin religion.
F. The Ritual Process of Sikhism
Gurdwara is a temple of worship for Sikhs. The Gurdwara in Amritsar, its official
name Harmandir Sahib, is golden, shining brightly. The temple is located in the middle of
a square-shaped lake. The surrounding soil is in the form of an alabaster floor. Amritsar
was originally the name of the lake. Amrit Sarovar means holy water lake. Later became
the name of this temple complex. Until finally, this entire city was named Amritsar. This
lake is so sacred. Hundreds of Sikhs dip themselves in its cool waters. This bathing ritual
is not only about washing oneself physically, but also has the washing and purification of
the spiritual soul.
There are at least 15 million Sikhs in India. Sikh men are easily recognizable by
their soaring turbans. They always cover their long hair with a turban. In Sikhism, the
kesh, or severed hair, is one of the most important symbols. During any length, hair,
beard, and all the fur that is on the body should not be cut. Men hide their long hair neatly
under their turbans. Women other than long hair are also not allowed to shave their
eyebrows. Hair has an important meaning in this religion. Entering this holy place,
everyone is required to cover their hair, it can be with a turban, hat, veil, or cloth.
In the teachings of the Sikh religion "Hair is a symbol of the purity bestowed by
God on mankind. Not cutting hair means receiving
and be grateful for what God has bestowed upon you." This golden temple is open to
everyone. People of various religions, even non-religious ones, are warmly welcomed
here. It was in his sanctuary that he felt, his heart filled with a sense of complete
surrender.115 reviews
a. Beliefs in Sikhism
The main belief of the Sikhs is the belief in Waheguru – which is depicted using a
sacred symbol, namely the Universal God. Sikhism promotes disciplined meditation
under God's name and message, in order to gain salvation. This religion also portrays
God through a concept that does not contain anthropomorphism (the giving of human
nature to the gods).
Sikhs are required to follow the teachings of ten Sikh teachers, along with the
holy book called Guru Granth Sahib, which not only composes the writings of six of the
ten Sikh teachers, but also contains works written by people from various socio-economic
and religious backgrounds. The text in Guru Granth Sahib has been dictated by Gobind
Singh, the tenth teacher, as the last Guru Khalsa Panth. These religious traditions and
teachings are closely linked to the history, society and culture of Punjab. Most Sikhs live
in Punjab, and before the divorce of India and Pakistan, millions of Sikhs lived in the
Punjab region of Pakistan. 116 reviews
b. Sikh Customs
The custom dates from birth to death of Sikhs. Gift-giving is a common practice
to celebrate the birth of a baby. Gift
115Agus Hakim, Comparison of Religions, (Semarang: Diponegoro Publisher, cet II, tt).
116 http://id.agamadunia.org, God in Sikh, accessed 23 April 2014
The name is an important ceremony and it is known as Naamkaran. Here the newborn
baby will be given a name after Granthi reads Ardas. Then their book Sri Guru Granth
Sahib will be opened in a random manner. The baby will be named after the first letter of
the page. The last name for Sikhs is the same and differs only according to their gender i.e.
Singh for males, while females are called Kaur. Singh means "Lion" and Kaur means
"Princess".
When a teenage boy reaches the age of eleven to sixteen years he will go through
one ceremony - the wearing of a turban. The ceremony called Dastar Bandhni is usually
carried out by Sikhs called Granthi or community leaders. For a Sikh, marriage is sacred
and they believe in a monogamous system. In their religion, divorce is impossible and not
allowed. Despite this, divorce can still be done in civil court. 117 reviews
G. The Development of Sikhism Today
There are 26 million Sikhs. 75% live in India. 60% live in the state of Punjab,
India, which is 2/3 of the population of the state of Punjab. Other places are in Haryana,
Himachal Pradesh, Jammu and Kashmir, Rajasthan, Uttar Pradesh, Uttaranchal,
Maharashtra and Delhi. Many of them immigrated to Canada, the United Kingdom, the
United States, the Middle East, East Africa, Southeast Asia, Western Europe, Australia,
and New Zealand.
117 www.kompas.com,sikhtempatibadah", accessed April 23, 2014.
With the beginning of the 19th century, Sikh religious values in India were
defeated by the dominant Hindu culture. However, once the 19th century ended, the work
of Hindu and Christian missionaries in Punjab forced the Sikhs to continue their
offensive movement. Small groups were established to provide faith education to Sikhs
and schools were established in which Guru Granth Sahib played a key role.
The Sikh Gurdwara Act of 1925 placed the responsibility for maintaining places
of worship in the hands of a committee. The committee decided that Sikhism had long
been weakened by its proximity to Hinduism and the committee led a movement to return
to "pure" Sikhism.
In 1947, Punjab, the Sikh homeland, was split and 2,600,000 Sikhs moved to
India from parts of Punjab controlled by Pakistan. Although 80 percent of Sikhs still live
in Punjab they are beginning to see their religion as a world religion, not just a local
religion. Many Sikhs left their homeland to live in the United States and their community
now numbers approximately 350,000 people. Although missionary religion is not usually
a hallmark of the American community. It turns out that there are a number of "white
Sikhs (gora)". These converts have adopted Punjabi clothing and lifestyles, leaving their
children educated in Sikhism.
Likewise, the Sikh community in Britain grew rapidly in the 1950s and early
1960s. Now the Sikh community in Britain stands at 500,000 people. This community is
constantly facing many problems. Many Sikhs ditch the traditional way of life that is
their hallmark, such as hair
length, turban, and beard. Conflicts between generations have arisen, especially regarding
the rules of marriage traditions. Religious differences have spread, for example the issue
of worship in Gurdawara must continue to be held in Punjabi or in the language used by
the worshippers. It is clear that fewer and fewer Sikhs outside Punjab are learning their
ancestral language and this results in the lack of respect given to Guru Granth Sahib. 118
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118 Ibid,... Keene, hlm, 166-167.
CHAPTER VII
CONFUCIANISM
Confucianism or commonly known as Confucianism or Confucianism is the
oldest religion in China. China is a country that has a long history of developing the
teachings of the Confucian religion, but this religion is not the only religion in China,
because China has three religions. The three religions referred to above are Taoism,
Confucianism and Buddhism. The three religions are indeed very closely related.
Confucius is a religion that teaches its followers towards the ideal traits of human beings
as individuals themselves and in the life of society. The religion of Confucius itself has
also made a deep impression on life and culture in China, because in this religion there
are several teachings that lead to love, hospitality, manners and the philosophy of the
teachings contained in the religion. In this paper entitled Confucian Teachings, a review
of history and philosophy we try to discuss the history of the teachings brought by
Confucius who is currently revered as the god of Confucius, as well as the school of
teachings.
A. Religious Teachings of Confucius
Confucianism or Confucianism (also: KongFu Tze or Confucius)
in Chinese The original term is Rujiao which means the religion of meek, educated and
virtuous people. Confucianism is not the creator of this religion but he only perfected the
religion that existed long before his birth as he said: "I am not the creator but I love the
ancient teachings". Confucianism also teaches about how to relate to fellow human
beings or called "Ren Dao" and how we relate to the Creator of the universe (Tian Dao)
called "Tian" or "Shang Di".119
Confucianism attaches great importance to noble morals by maintaining a good
relationship between humans in heaven and humans on earth. Its adherents are taught to
remember their ancestors as if their spirits were present in this world. These teachings are
a philosophical and ethical order that teaches how humans behave. Confucius did not
prevent the Chinese from worshipping the sacred and the waiter but only those that
should be worshipped, not the sacred objects or the waiting that should not be
worshipped, the important thing in his teaching is that every human being needs to strive
to improve morals.
This teaching was developed by his disciple named Mensius throughout China
with several changes. Confucius was worshipped as a god and his philosophy became a
new religion, even though he was actually an ordinary human. The overwhelming
exaltation of Confucius has changed
119Joesoef Sou'yb, The Great Religions of the World, (Jakarta: Al Husna Zikra, 1996), p: 167.
philosophy became a religion by holding certain festivals to commemorate Kong Hu Cu.
Each religion has its own worship practices, As in other religions, Confucianism
also has holidays that they commemorate throughout the year and this tradition existed
before Confucianism was born, in Indonesia this Confucian day is not widely known by
the Indonesian Confucian community, because the holiday is not considered a national
holiday by the Indonesian government.
Before the prophet Kongzi taught this procession of worship, the ancient Chinese
people had already carried it out, it's just that the meaning contained in the procession of
worship still tended to be unclear, just a ritual without any food and the purpose behind
the ritual, but after the prophet kongzi came, he straightened out all the rituals of worship
and taught the meaning behind the procession of the ritual of worship and carried out by
his successors until now.
Confucianism in Indonesia not only teaches its adherents how to be devoted to
Tian (God Almighty), parents, elders, leaders, but also teaches the procedure of
performing worship to Tian, Prophets, saints, ancestors and others.
In this Confucian religious worship ritual, the author will start from the meaning and
purpose of carrying out the ritual according to Confucians at the Boen Bio Temple, then
the movements carried out in the procession of worship, and the devices used in the
ritual.
B. The origin of the clever
The temple was first built in 1650 by Lieutenant Kwee Hoen and was named Kwan
Im Teng. This temple is dedicated to Dewi Koan-Im (Goddess of Compassion). From the
word Kwan Im Teng, Indonesians finally knew the word Temple better than Vihara,
w h o t h e n p r o n o u n c e d i t a s T e m p l e t o t h i s d a y . T h e t e m p l e i s
a l s o r e f e r r e d t o a s bio which is the Hokkien dialect of the character (miao). This
is the common name for temples in Hakka dialect China (pak kung miao, sin miao).120
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Originally "Miao" was a place of reverence for the ancestors of "Ci" (abuh house).
At first, each clan made "Ci" to honor their ancestors as a house of abuh. The gods and
goddesses who are respected certainly come from a certain clan that was originally
respected by their clan/family/clan. From the passage of time, there was respect for the
Gods/Goddesses who were then made a special room for the Gods/Goddesses which we
now know as Miao which can be respected by various clans and tribes. Currently still in
the "Miao" can still be found (side or back) dedicated to ancestral ashes that are still
respected by their respective relatives/clans/clans. There is also a place in the "Miao" to
learn the teachings of ancestors such as the teachings of Confucianism, Lao Tze and
even those who study Buddhism.
Miao – or Temple (in Javanese) can prove to be a place of worship for ancestors,
Saints (Gods/Goddesses), and a place of study
120Agussalim Sitompul, Burhanuddin Daya, et al, Religions in the World, (Yogyakarta: IAIN Sunan Kalijaga
Press: Yogyakarta, 1988), p:219.
It is also a place of peace for all groups regardless of their tribe or religion. Currently,
Miao (Temple) no longer belongs to certain clans, tribes, religions, organizations but is a
common place that is used together.
The temple can be said not to belong to Khong Hu Cu but to people of Chinese
descent. So the teachings taught in the Temple can be Buddhism, TAO, or KHong Hu Cu.
Lately, mistakes have occurred because the Temple is claimed to belong to certain
religious teachings.
Worshipping Thian121
1. Prayer to express gratitude every morning, evening, when receiving sustenance
(food). Confucians in the morning, evening, and when receiving sustenance
(eating) pray to Thian. They do this prayer in front of the prayer table (altar) in
their house. Generally, this prayer table is installed in the living room so that
when we visit the house of Confucianists, we will be able to see the actual shape
of the prayer table.
2. Prayer or Thian Hio every 1st and 15th of the lunar calendar (Chinese New Year).
On these dates every month, Confucians also pray in front of the family altar at
home and can also be done in public places of worship (Litang). The person who
keeps the ashes burns incense in front of the ashes or the spirit board of his
ancestors, and also in front of the
121Andosipayung, Eastern Philosophy, in internet, website:, accessed on March 18, 2014.
a statue of a revered god in his house. They do this ceremony in the morning and
evening.
3. The great prayer on the glorious days of Thian, namely: The year-end night prayer
before Gwan Tan. King Thi Kong Prayer, 8th day before the 9th of Cia Gwee
(first month). Prayer during Noon Gwan or Cap Go Meh, 15 Cia Gwee (first
month). The Tangcik Day Prayer (the day when the sun is located just above the
equinox of 23.5 South Latitude, which is exactly December 22), which is carried
out on December 22.
C. Worship of the Prophet
1) Commemoration of the Prophet's Birthday (Confucianism), 27-8 Chinese New
Year/Ci Sing Tan.
2) Commemoration of the day of the death of the prophet, 18-2/Ci Sing Ki Sien.
3) The commemoration of the spiritual bell day/Bok Tok (a bell made of metal and
struck with a wooden beater), every December 22.
D. Services for the Saints
1) Twan Yang Day, 5-5 Chinese New Year. Twan means straight, prominent, bright,
and Yang means positive or sunny. Twan Yang means when the sun emits the
loudest light.
2) Tiong Chiu Prayer, 15-8 Chinese New Year. The 15th day of the 8th month of
Chinese New Year is the time of the full moon in the middle of the autumn season
in the northern hemisphere. At that time the weather was good and the moon
looked very bright. At that time, the farmers were busy and happy because they
were in the middle of the harvest season.
At the time of the full moon, Hok Tik Cing Sien (earth angel) prayer is performed to
express gratitude.
3) He Gwan Day, 15-10 Chinese New Year. He Gwan is interpreted as the last
statement in one year of God's great love. At this time, a big prayer was
performed for the Earth angel (ok Tik Cing Sien) which is a symbol of the
universe created by God.
E. Prayer for the Ancestors
1) Prayer every 1st and 15th of the month.
2) The day of death of the ancestor or parent (Co Ki).
3) Year-end prayer (Tik Sik) on 29-12 Chinese New Year.
4) Sadranan Prayer/Pilgrimage/Ching Bing, April 5. This prayer is also often called
the grave prayer.
5) Pray to the spirits of ancestors, 15-7 Chinese New Year.
F. Community Meetings
1) King Ho Ping or public spirit prayer, 29-7 Chinese New Year.
2) Brotherhood Day or the day of the ascension of the kitchen angel on the 24th-12th
of Chinese New Year on these days, Confucians are required to contribute funds
(help the poor). Ahead of the Chinese New Year, aid from Confucians is
distributed to the poor regardless of class.
3) All the deeds of the human mind throughout life should be realized as acts of
worship or worship. This is called "living a full life". The meaning of symbols
and objects used in the worship procession.122 reviews
Every implementation of worship requires a symbol symbol as a completeness of
worship, not just a symbol but behind the symbol also has a certain meaning and meaning
so that it creates its own sacredness for religious people, in the procession of Confucian
religious worship also uses several objects and symbols that contain meaning and
meaning.
Hio or Incense, Hio means fragrant, which is an incendiary that can emit smoke
that smells good or fragrant, incense known in the time of the prophet Kongzu is in the
form of powder or wood parting, burning incense in Confucian worship contains the
meaning "the holy jar comes from the unity of my heart and my heart is carried through
the fragrance of incense", besides that it is also useful for:
1. Calming the mind, facilitating concentration and meditation
2. Driving away evil air or things
3. Measuring time, especially in ancient times before there were clocks or bells.
In addition, there are also several types of incense according to the color or shape
and the use of the incense itself:
122Fadiyanur, Indonesian and Chinese Philosophy, in internet, website:
http://fadliyanur.multiply.com/journal/item/24/Filsafat_Indonesia_Dan_Cina, accessed March 18, 2014.
1. Incense with a green handle, useful when praying in front of the corpse of one's
own family.
2. Incense sticks with red handles, are used for prayer in general.
3. Incense sticks without handles, in the form of pyramids or powder, are useful for
calming the mind, silentizing creation and exorcising evil spirits.
4. Incense that is in the shape of a spiral like mosquito repellent, only for smells.
5. The Siu Hio pole, a handleless, straight long incense burner burned at both ends,
is used specifically to pray to the gods.
There is also a division of incense according to the amount of incense used:
Green incense, 2 sticks are used to honor the remains of one's own family or in
front of the altar that has not yet exceeded the mourning time, only one stick can be used.
1. Red incense:
1. 1 rod, which can be used for all kinds of prayers, means to concentrate the
mind to really prostrate.
2. 2 or 4 sticks to honor the soul of the deceased parent who has passed 2 x 360
days, or in front of the altar of the deceased not the family itself and contains
the meaning of there is a worldly relationship or worldly affairs.
3. The 5 stems, in honor of the common spirit, contain the meaning of carrying
out the five virtues.
4. 8 bars, contains the meaning of the eight virtues, and is used the same as 2 or
4 bars.
5. 9 rods, to pray to God Almighty, the prophets and the saints.
6. 1 pack, can be a substitute for 9 or 1 stick
2. Candles or lamps, have the meaning of illuminating and standing upright, while
the smoke from the candle itself is symbolized as a form of the ascension of the
prayer of the unity of God Almighty,
3. Youlou, the place to put Hio after being burned that was made of brass iron and
shaped like a heart.
G. Implementation of Worship
There are several times of worship that Confucians must carry out in addition to
daily worship:
1. Worship every day, morning and evening, this worship can be carried out at
home or in a place of worship of Confucianism or temples.
2. Worship every 1st and 15th of Chinese New Year is held at the temple,
worship on the 1st of Chinese New Year is used for human self-introspection,
while on the 15th of Chinese New Year it is used to ask for requests to God
and give thanks for the blessings that have been given during life.
3. Weekly worship or weekly services, namely congregational prayers and
reading verses from the sushi book as a reflection and
Then it ends with a faith sermon, held every Sunday
More completely, in the book of religion and the procedure of Confucian religious
ceremonies, it is stated that there are several types of worship:
Worship to God Almighty/ Thian
1. Prayers of thanksgiving every morning and evening, when receiving
sustenance for food.
2. Pray every 1st and 15th of Chinese New Year
3. The big prayer on the day of glory, namely: the closing night of the year, king
thi kong on the 8th before the 9th of cia gwee, when cap go meh, tang cik on
December 22nd.
1. Devotional to the Prophet
a. Commemoration of the birthday of the Confucian prophet on 27-VIII Lemlik
b. Commemoration of the death of the Confucian prophet on the 18th of Lemlik
c. Commemoration of Spiritual bell day on December 22.
2. Devotional to the saints
a. The twan day that falls on the 5th-V of the lemlik
b. Sembayang tiong chu on 15-VIII lemlik
c. He gwan day on the 15th of the Lemlik.
3. Prayer for the ancestors
a. Prayers are held on the 1st and 15th of the bull calendar.
b. The day of the death of the ancestor or parent.
c. Year-end prayer.
d. Sadranan prayer/pilgrimage
e. Ancestor spirits prayer.
4. Community service
a. Prayer for the spirit, on the 29th of the 29th of the month.
b. The day of brotherhood or the day of the ascension of the kitchen angel on
the 24th-XII lemlik (on that day it is mandatory to fund the poor and the
poor).
c. All of our inner deeds throughout life should be realized as acts of
devotion / worship called the initila of full life.
H. Confucian Worship Procession
There are two places of worship that are usually used by Confucians, the first is at
home, while the second is at the temple, there is no fundamental difference between the
process of carrying out worship at home and at the temple, both are the same, namely
worshipping the holy ancestors, worshipping God and worshipping the Confucian
Prophet.
In general, Confucian places of worship are Litang, Miao (Bio), Kongzi Miao,
Khongcu Bio and Temple. Litang, in addition to being a place of prayer, is also a place of
periodic worship (usually every Sunday or the 1st and 15th of the Chinese New Year).
Here the people receive spiritual pouring (preaching) from the clergy. Miao and Temples
are usually just places of prayer. Even if there is a service, it is usually placed in a
separate room so as not to be disturbed
prayer activities. In addition to being a place of worship for Confucianism, temples are
usually also places of worship for Taoism and Mahayana Buddhism.
Confucian clergy consist of: Xueshi, Wenshi, Jiaosheng, Zhanglao and
Chairmen / Leaders of Assemblies and or Places of Worship. Before becoming a Xueshi
(commonly abbreviated as Xs), you must go through the Wenshi (Ws) level. Before
becoming a Wenshi, you must go through the Jiaosheng (Js) level. Figures who have
reached the level of elders or very senior are called Zhanglao (Zl).
Every clergyman, elder and leader of a place of worship who holds a mandate and
a Letter of Appointment from the Executive Board of the Indonesian Confucian High
Council (MATAKIN) and/or receives a Letter of Ministerial Liyuan (persidian,
confirmation of faith) from the Council of Clergy of MATAKIN, has the authority:
1. Organizing services for Confucians in his area.
2. Doing the Liyuan of the people.
3. Preside over various sacred ceremonies for Confucians, in accordance with the
Confucian Religious Law, including the Confucian Religious Marriage Law, which is
regulated in the Confucian Religious System.
It should also be noted that there is a difference between the worship procession at
the Boen Bio temple and other temples, if in other temples when we are going to enter the
temple, we first pray for God on the outer altar, then we enter and worship for the
prophets and holy ancestral spirits on the inner altar, while in the Boen Bio temple, We
immediately carry out the worship procession at the inner altar without an outer altar, the
worship procession of Confucians is as follows:
1. First light a candle at the place of prayer or altar,
2. Burn 3 or 9 sticks of Hio or incense that symbolize God, Man and Earth, then
raise the forehead 3 times, saying the following, in the first generation of Hio,
what is expressed is the presence of God Almighty in the highest place, be
glorified. In the second Hio statement, what must be said is before the Confucian
prophet, our guide and realizer of life, be glorified. In the third verse that is
spoken, it is in the presence of the saints and ancestors whom we respect, be
glorified.
3. After the appointment of Hio, the next step is to place Hio on Youlu or the place
where Hio is placed which is made of brass iron and is heart-shaped, the first Hio
is placed in the middle, the second is placed on the right, and the last is placed on
the left.
4. Praying with the attitude of Pat Tik, there are two attitudes of pattik, the first
attitude of pat tik eight virtues of holding Thai Kik, namely by way the right hand
is clenched and then closed with the left hand, this hand attitude is also used when
praying, the second attitude of the eight virtues is holding the heart by keeping the
right hand open, the left hand is also the back of the right hand and the two
thumbs are met and then pressed on the chest, This attitude is only used when
praying.
The hand being patty and pressed on the chest has the meaning "I always
remember that through the intercession of Father and Mother Tian has been willing to
make my chest a man, then man is obliged to do the eight virtues".
The eight paths of virtue are:
1. Filial piety or Hau, filial piety here has a very universal meaning, starting from
filial piety to God Almighty, filial piety to the elders and to filial piety to the
country and nation, in the original meaning of filial piety is specifically for
parents only, exemplified by Liem when we conducted an interview "when a
person carries out the learning process (Kuliyah-e.g.e.
) and until he drops out by academics, he has not been devoted to his parents
because actually parents always want their children to pass kuliyah"
2. Humility or Tee, that is, not arrogant and not Gumede roso, always do humble
things with fellow beings.
3. Setia or Tiong .
4. Trustworthy or Sien, namely by always keeping promises and carrying out what
has been said.
5. Susila or Lee is about the rules that exist in the general public.
6. Truth or Gi.
7. Sincere heart or Liam, by always positive thingking and clean heart.
8. Knowing shame or Thi, being a human must have a sense of shame, because with
this sense we will also indirectly be respected by others, one of the things that
distinguishes between humans and animals is that animals never have shame
while humans have shame, when humans have no shame it means that they are no
different from animals.
I. Khong Hu Cu Religious Scriptures
The Confucian Scriptures or Ji Kau, were originally a collection of books
consisting of 13 books, so they were called SIP SHA KING / Shi San Jing / Thirteen
Strands of the Book. Consists of:
1. Ya King / Yi Jing / I Ching ( Kitab Perubahan )
2. Chu King / Shu Jing (Kitab Hiqayat)
3. CA King / Shi Jing (Book Sanjak)
4. Ciu Lee / Zhou Li (Kitab Kesusilaan)
5. Gie Lee / Yi Li (Book of Morals & Worship) or also called Lee Ko King / Li Gu
Jing (Book of Ancient Customs)
6. Lee Ki / Li Ji ( Moral Record )
7. Chun Chiu Co Twan / Chun Qiu Zuo Zhuan ( Tafsir Kitab Chun Chiu oleh Zuo
Qiu Ming )
8. Chun Chiu Kong Yang Twan / Chun Qiu Gong Yang Zhuan ( Interpretation of
the Book of Chun Chiu by Gong Yang Gau )
9. Chun Chiu Kok Liang Twan / Chun Qiu Gu Liang Zhuan ( Tafsir Kitab Chun
Chiu oleh Gu Liang Chi )
10. Lun Gi / Lun Yu ( Kitab Sabda Suci )
11. Howb King / Shiao Jing (Kitab Bhakti)
12. Ji Nge / Er Ya ( Kitab Logat )
13. Bingcu / Meng Zi ( Kitab Bingcu )
Then Cu Hi / Zhu Xi (1130 – 1200 AD) – a Song Dynasty figure – sorted it into:
1. Corn King/Wu Jing/Lima Strands/Bundles The
Book is the Holy Book that comes from the Ancient Prophets and Holy Kings, and is the
Holy Book that underlies the Confucian religion. Ngo King
collected, edited, standardized, compiled, and recorded by Prophet Khongcu. Consists of:
a) Sie King / Shi Jing / Book of Poetry Also called Pa King / Pa Jing / Book of
Flower Buds In it we find how faith in Thian / God is exalted. It consists of
39,222 characters. Pioneered by Ki Tan or Ciu Kong Tan. The poems are: Hong
( Folk Song ), Hut ( Story ), Pi ( Parables ), Hien ( Sarcasm / Flattery ), Nge
( Praise ), Siong ( Worship / Puja ). Prophet Khongcu collected 3000 poems, but
only 311 poems were taken. Now there are only 305 sanjak left, because 6 poems
(no. 171, 172, 173, 174, 206, 209) have been lost. The oldest poem is from the
Siang Dynasty 1766-1122 BC, the youngest from the time of Raja Muda Ciu Ting
Ong (605-586 BC).
b) SU KING / Shu Jing / Kitab Hikayat. It is a sacred historical documentation book.
It is also called Sio Si / Shang Shu / Noble Book and Cai King / Zai Jing / Book
of Dates / Book of Times and Piet King / Bi Jing / Book of Walls. It is called the
Book of Walls because it has been successfully preserved because of the
discovery of this book in the walls of the family house of the Prophet Khongcu.
And Khong An Kok was a descendant of the Prophet Khongcu who at that time
received an order from King Han Bu Tee to consolidate it. This book was
compiled by Prophet Khongcu from the Tong Giau Era (2357 – 2255 BC) to Raja
Muda Chien Bok Kong during the era of King Ciu Siang Ong (651 – 618 BC).
Ciu (1122-255 BC).
c) YA KING / Yi Jing / I Ching / Book of Change. Other names are the Book of Hie
King / Yi Jing / Book of Signs or Symbols. It consists of 24,707 letters. It is a
universal Super Book. Many things are hidden in its magical and supernatural
signs and symbols. In its history, this book is the most intact, even Chien Sie Ong
does not bother. This book is about God, Bu Kik, Tay Kik, Im Yang, Pat Kwa
which started from the Ancient Prophet Hok Hie.
d) LEE KING / Li Jing / The Book of Morals. Also called Tay King / Dai Jing
/ group of Tay clan people. It consists of 99,020 characters. Actually, the Prophet
Khongcu chose it into 3 parts, namely:
1. CIU LEE / Zhou Li / Ciu Dynasty Moral Book.It is the arrangement of the
Prophet Ciu Kong Tan. It contains a description of Liok Kwan / Liu Guan / Six
Departments, which is the Constitutional Rule of the Ciu Dynasty. During the
Han Kingdom, it was also known as Ciu Kwan / Zhou Guan who was previously
known as Ciu Kwan Lee / Zhou Guan Lie.
2. GI LEE / Yi Li / The Book of Morality and Worship. It is a Book of Customs,
compiled by Ciu Kong Tan. Contains the religious system and worship of the Ciu
Dynasty. It is about baptism, marriage, mourning & offerings, banquet
ceremonies, and so on. This book was used by the Prophet Khongcu as a
reference in Morality. It is also named Lee Ko King / Li Gu Jing / The Book of
Ancient Morals.
3. LEE KI / Li Ji / Moral Record. A collection of writings that contain moral and
religious values based on the Ji religion. As well as a description and
interpretation of the previous 2 books. The first are the remnants of a collection
that originated from the Prophet
Khongcu and his direct disciples, which Hoo Cong (Han Dynasty) collected into 214
Chapters/Writings/Books. Then, upon examination of Hoo Cong's disciple named
Tay Tik / Dai De, the doubtful ones were removed, which did not / did not come
from the teachings of the Prophet Confucius, so that there were only 85 chapters
left. It is called Tay Tik Thie / Dai De Ti or Tai Tay Lee / Da Dai Li. By Tay Tik's
nephew, Tay Sing / Dai Sheng, he was further selected, leaving 46 chapters. It is
called Sia Tay Lee / Xiao Dai Li.And the Confucian Figures of the Han Dynasty
added 3 Chapters, namely Bing Tong / Glorious Room (no.14), Gwat Ling /
Guidelines concerning the Almanac (no.6) and Gak Kie / Music Notes (no.19),
bringing this number to 49 Chapters. The Book of Thai Hak and Tiong Yong, also
found in Lee Ki Chapters 42 and 31.
e) CHUN CHIU KING / Chun Qiu Jing / Book of Chun Ciu. It is also called LIEN
KING / Lin Jing / Kitab Kilin, because Prophet Khongcu ended his writing with
the killing of Sang Kilin. It consists of 18,000 characters. Written purely and
directly by the Prophet Khongcu.
f) BOOK OF THAI HAK / Da Xue / Book of Great Teachings. Written by Cingcu /
Zheng Zi or Cham / Can aka Cu I / Zi Xing, a disciple of the Prophet Khongcu
from the younger generation. Consists of 1 main chapter 10 chapter description,
1753 letters + 134 / V. is a self-development guidebook. And what is stated in the
Main Chapter is a direct verse from the Prophet Khongcu himself.
g) BOOK OF TIONG YONG / Zhong Yong / The Book of the Perfect Middle Book.
Written by Cu Su / Zi Si alias Khong Khiep, grandson of the Prophet Khongcu.
Consists of one main chapter 32
Chapter, 3,568 characters. It is a Book of Faith for the Ji Ummah. And what is stated
in the Main Chapter is a direct verse from the Prophet Khongcu himself.
h) BOOK OF LUN GI / Lun Yu / Book of the Holy Word. It is a collection of
conversations and discussions, especially between Cingcu and Yucu. It consists of
A and B, 10 Chapters each, equal to 20 Chapters, 15,917 letters. All aspects about
the Prophet Khongcu and his teachings, as Bok Tok / Spiritual Genta we find in
this book.
i) KITAB BINGCU / Meng Zi / Kitab Bingcu. Some of it was written by Bingcu
himself, partly the records of Ban Ciang / Wan Zhang and Khongsun Thio / Gong
Sunchou, his students. It consists of 7 Chapters, A and B respectively, 35,377
characters. It is a collection of writings that record Bingcu's conversations with
the kings of that era, figures of various schools and their students. It is an
affirmation of Bingcu in upholding the Purity of Confucian Religious Teachings.
j) SU SI / Shi Su / Four Books. It is the Holy Book that is directly sourced from
the Prophet Khongcu to Bingcu. It is the main Scripture in Ji Kau. This Holy
Book was compiled and recorded from the Prophet Khongcu by his successorB
BAB VIII
TAOISME RELIGION
Tao Teh-Ching is the name of a small book that according to tradition is the
legacy of Lao Tsu, an ancient Chinese philosopher, who is considered a "prophet" by
Taoists. Who Lao Tsu is, whether he really lived and in what era, is a question that has
not been satisfactorily solved until now. Similarly, until now scholars have not agreed on
who actually authored Tao Teh Ching and whether the book that is now circulating under
the name Tao Teh-Ching is the same as the original book.
From a historical point of view, it is indeed important to know exactly whether an
ancient book is reliable, meaning that its contents really reflect the circumstances of the
time and society of the 6th or 4th century BC is also an important issue. We will see that
there is reason to think that the Tao Tea
Ching is more in line with the conditions of society in the 4th century BC. Such an opinion
does not mean that Lao Tsu must have lived in the 4th century BC as well.
As has been pointed out, for those who read the Tao Teh-Ching to draw lessons
from it, the questions that shocked scholars did not have such importance. They believe
that the Tao Teh-Ching is an ancient book, compiled at least 1000 years ago, maybe 2000
years ago, or even 2500 years ago. They consider the Tao Teh-Ching to be more
important as the message of a very wise ancient poet, who understood the matters of life
more perfectly than people today, whose words are somewhat difficult to grasp, but
precisely because they may have a greater and more satisfying meaning than other
lessons with which they are familiar.
Taoists follow a spiritual path, or Taoism, formed by ancient Chinese thinkers.
Tao is actually not just a path, but also a source of everything in this world.123 reviews
A. History of the Religion of Taoism
Taoism is a religion that originated in China. From the available data, the Taoist
religion is one of the oldest religions in the world, generally recognized as having existed
since 7000 years ago, and is also a religion embraced by most Chinese people, this is
reflected in the writings of Lu XUN, a famous cultural expert,where he wrote that Taoism
is the religion and the main root of Chinese culture.
Generally, Taoism is believed: Originated from the Yellow Emperor (Wang Di),
developed by Lao Zi and organized into a complete religious institution (Taoist Religion)
by Zhang Tao Ling.Taoism in addition to having contributed to maintaining the harmony
of social life in China for thousands of years. It has also made many contributions to the
advancement of literature, culture, astronomy, medicine, philosophy and the way of
thinking of the Chinese people wherever they are.
In the era of FU XI around 5000 BC, FU XI used the theory and calculation of
BA-KUA (Eight Corners) to explain the Astronomical system, determine important
matters related to the prediction of a person's life, and determine the ritual ways of
worshipping Gods/Goddesses.
Until the time of WANG DI (Yellow Emperor) 2698 BC, theories about natural
laws and theories about the problems of life and death began to be proposed. WANG DI
is also the first figure to carry out his government based on the teachings of TAO ( ).
From WANG DI until the next 1500 years, every leader who replaced another leader
always ruled his society with the theory of WANG DI's teachings, including: Respecting
TIAN and upholding manners in society (WANG DI ZHI TAO / Philosophy of WANG
DI's teachings).
During the Chow Kingdom Dynasty, a wise man appeared who had a great name,
namely LAO ZI. He used to work as an official who guarded and maintained the library
of books owned by the Chow government. Therefore he had the opportunity to read all
the books and master the theories taught by WANG DI.
This made him very much admire the majesty of nature that has supported all
living things, including humans, but he also taught that behind all of them there must be
someone who created it which is the Almighty; The Most Noble and the One, it's just that
it is difficult for him to give the right name or name for the Creator of the Great Universe.
Finally LAO ZI borrowed the word "TAO", to give a name to the "SOURCE" of
everything created in this universe. According to LAO ZI; TAO is the source of the
creation of everything that exists in this universe. His way of thinking was far beyond his
time at that time, plus his teachings that upheld virtue and opposed barbarism, so finally
the teachings of LAO ZI together with the teachings of WANG DI are known as the
Teachings of WANG-LAO (Wang-lao Tao / Philosophy of the teachings of Wang Di and
Lao Zi) until now.
The teachings of Wang-Lao (Wang-Lao Tao) grew and took root in the hearts of
the people, finally embraced by almost every educated person and scholar of the time,
one of which was CHUANG ZI. The worship of LAO ZI has started since the Jin Han
Dynasty, at that time religious activities and religious ritual ceremonies had developed so
completely. In the Western Han Dynasty, people lived
prosperous and sentosa thanks to all the royal leaders adhering to and practicing the
teachings of WANG-LAO TAO.
It was not until the Eastern Han (Tong Han) era that there was a man named
Zhang Tao Ling who earnestly studied all the teachings of TAO and the science of God,
he also succeeded in sorting out and compiling regulations on the ways of ceremonies to
the TAO religion, teaching the methods of how to draw HU and writing it in standard
books for the purpose of teaching his followers.
So that the first TAO Religion-based community organization was formed since
then. Furthermore, all religious activities always officially use the name AGAMA TAO.
His followers are referred to as the people of the TAO (TAO SHI). Zhang Tao Ling also
used another name, in addition to the Taoist religion, namely Thian Zhi TAO and was
mainly active in the Si Chuan area, his successor also spread the TAO religion in the
Jiang Si area in the Long Hu San area/Tiger Dragon Mountain, south of the Zhang Jiang
river.
Since then, the TAO religion has always taught its people to cultivate and have
the qualities of Honesty, Sincerity and Compassion, and not to hurt others. If a person is
sick or guilty, if he wants to heal and ask for help in the TAO religion, then he is required
to first admit his mistake or bad deed, then be given treatment or advice and even invited
to meditate and introspect for his recovery.
The TAO religion mainly teaches the nature of Qing Jing Wu Wei, a trait where
people are encouraged to always try to do something for the common good, but still
maintain a sincere mental attitude without strings attached!, besides that they are also
always self-aware in their efforts to invite the community to be able to maintain the
harmony of each other's lives. This trait among others helped encourage the construction
of temples that could be used to stay for people who were traveling far away, as well as
providing free food for those who stayed there, all aimed to serve and facilitate the
community in their time, so that they received support from all levels of society.
During the DHANG Dynasty, the TAO religion developed very rapidly, so the
king also appointed a special official at the ministerial level to take care of all matters
related to Tao Kuan and the temples that existed at that time. In addition, every year a
kind of exam is held to appoint people who are experts in Taoist knowledge (the term is
XIAN SIEK POK SHI = Professor of Religion in Taoism), as official advisors of the
kingdom.
This situation continued to develop until the SONG Dynasty, generally the kings
and royal families all adhered to the Taoist religion, so it can be said that it was a golden
age for the TAO religion at that time. History records that the era of the DHANG
Dynasty and the SONG Dynasty, produced many Tao Shi (TAO Priests / Religious
Experts) who were very wise and qualified, where their stories can be found in many
books written about the TAO Religion.
During the Cin Dynasty, in northern China, 3 new TAO religious schools were
born, namely: QUAN ZHEN school; ZHEN DA Stream; DAI YI flow. Among the 3
schools, the QUAN ZHEN TAO JIAO (QUAN ZHEN TAO Religion) is the fastest
growing and has a very wide influence. From QUAN ZHEN TAO JIAO emerged a figure
named JIU JU CIE, he was the one who during the YUAN Dynasty, succeeded in
influencing and inviting the King of YUAN, namely JENGIS KHAN, to accept and
believe in the teachings of the Taoist Religion.
At the end of the Yuan Dynasty, the popularity of the TAO religion began to
decline among the royal family, so that the burning of TAO religion books occurred, this
was certainly very detrimental to the image and caused the anger of the TAO religion
people in the future. This situation was taken advantage of by CU YUAN CHANG to be
able to immediately obtain public support in his efforts to overthrow the YUAN Dynasty
and establish the MING Dynasty.
After CU YUAN CHANG succeeded in using the people of the TAO religion in
establishing the MING kingdom, he knew very well that the TAO religion highly upholds
the nature of Virtue and Freedom and is very anti-dictatorship (because dictatorship is
very contrary to nature), this is very feared by CU YUAN CHANG, because he actually
prefers to exercise his power in a tyrannical way.
So in public Cu Yuan Chang seemed to be very supportive of the development of
the TAO Religion, but secretly he tried to do everything possible to suppress the TAO
Religion, this was proven because Cu Yuan Chang finally
only allows the TAO Religion to spread teachings on the ways/rituals of worshipping
Gods/Goddesses as well as stories about the Science of Gods, but it is strictly forbidden
to teach the philosophy and science of the deeper TAO Religion. This certainly hit the
development of the TAO Religion, and triggered the development of a negative impact
on the image of the TAO Religion in the future.
When the MAN QING kingdom colonized China and established the QING
Kingdom, as colonizers they were very afraid of the teachings of the TAO Religion
which was very populist and upheld Policy and Freedom and was anti-Dictatorship. So
they also forbid the spread of the true philosophy and science of the TAO Religion, but
deliberately allow people in the name of the TAO Religion to highlight the Tahyulan,
roaming around to spread heresy among members of the community with the aim of
slandering the TAO Religion, such people are usually called Wu Bo (Female Shamans)
or Shen Han (Male Shamans).
Therefore, since then, the image of the TAO Religion has become very ugly and
outdated, the impact has been felt for a very long time, now there are still some educated
people, who because they do not understand what the TAO Religion really is, easily
underestimate the TAO Religion as a superstitious and outdated religion, because
basically they have not been able to distinguish between Tao Shi and shamans.
Thankfully, in accordance with the progress of the times, lately everything has
begun to change in a positive direction, the followers of the TAO religion are beginning
to realize
The mistake of his silence so far, so that everywhere TAO people began to improve
themselves and persistently spread the true teachings of the TAO Religion, even though
they still had to face many obstacles in the field.
Outside of China and Taiwan, there are several countries whose TAO religion is
very active and developed, including: Singapore (Taoist Federation Singapore), Korea,
Japan, Philippines, Malaysia, Thailand, Vietnam, Indonesia, etc. Taoism is also spelled
Daoism, initiated by Laozi since the end of the Chunqiu Period. Taoism is a Laozi
teaching based on Daode Jing. A famous follower of Laozi is Zhuangzi who is the author
of a book titled Zhuangzi.
According to the book of Shiji, Laozi's real name is Lier, his sop's name is
Boyang, and the name of his deceased honor Dan. There are some scholars who say that
Boyang and Dan are his polite names. Laozi (SM570~SM470), born in Ku province,
Chuguo, now known as Henan Province. He was the chief librarian of Chuguo, Zhou
Dynasty, during his tenure, he benefited a lot by reading books and historical records,
until he achieved enlightenment.
His fame spread widely to the acquaintance of Kong Hu Cu. According to
Zhuangzi's records, Kong Hu Cu once met with Laozi to ask for advice on politeness.
There are paintings based on this story. With this, there is a suspicion that Kong Hu Cu is
about 20 years younger than Laozi, the first time Kong Hu Cu met Laozi at the age of 17
and then at the age of 34, the third meeting was in Xiangyi and when he was 51 and 66
years old.
At the time of the collapse of the Zhou Dynasty, Laozi resigned and left the
country with his clown. When he arrived at Hang Customs, Guan Yixi asked him to
abandon philosophy in writing. At Guan Yixi's request, Laozi left behind two works titled
De and Dao (The first title is "De" and the second is "Dao") before leaving Chuguo. The
two books are combined and introduced as Daode Jing which has 5000 Chinese
characters in 81 chapters.
There are many legends about Laozi that are still involved in public debates. The
arguments and legends that get acquainted are as follows:
1. Laozi was in his mother's womb for 82 years and was born old. Therefore, it is
called Laozi which means Old Slave.
2. Laozi is 200 years old
3. Confucius Hu Cu's Encounter with Laozi
After the Chunqiu Period, it was the Warring Ages in which China was divided
into several separate kingdoms until the Shihuangdi united all the kingdoms and formed
the Qin Dynasty. Before the Qin Dynasty, Taoism was a philosophy of Laozi and
Zhuangzi but not a religion. Taoism, which is concerned with health, once discussed
"eternal life" in the context of teachings and it was used as the basis for developing into a
god to achieve immortality.
The Dao religion is the teachings of Laozi-Zhuangzi that developed into a religion
that many people embrace. The Dao religion contains the mystery of being
God, it is more human, it has the potential to meet the spiritual needs of humans. In the
Daoist religion, Laozi is deified as Taishanglaojun; the books of Daode Jing and
Zhuangzi became holy books to study.
Daojia is the center of philosophical study in Daode Jing and Zhuangzi, it contains
no mystery and does not deify anything. Daojia is classified into three generations,
namely "Daojia before Qin", "Qin-han Daojia" and "Wei-jin Daojia". After Wei-jin,
Daojia no longer existed alone but was absorbed in the Dao Religion and introduced as
the current Taoism.
Taoism is derived from "Dao" which means formless, invisible but is the principle
or path or way of occurrence of all living things and the things of the world universe. The
dao that exists in all living and material things is De. The combination of Dao with De
was introduced as Taoism was a natural foundation. Taoism is calm, unwavering, gentle
as water, and timeless. Human immortality is when one attains Dao consciousness and
will become a god. Taoists practice the Dao to attain Dao consciousness and also deify.
Taoism also introduces the theory of Yinyang, in Daode Jing Chapter 42:
Meaning: Dao gives birth to something, what is born gives birth to Yin and Yang,
Yin Yang reacts to each other to produce energy or power, with this energy, the result of
millions of things in the world. Every thing in nature, whether living or not, contains
Yinyang that acts with each other to achieve balance.
Yin and Yang scientifically translate as negative and positive. Every thing is a
dualism, there must be a positive; not being negative and not being positive becomes
empty, nothing. Even magnets, magnets belong to both positive and negative, both
properties cannot be isolated; without positivity, there is no existence of negativity, there
is no magnetism.
The most popular Yinyang emblem is the Xiantian Taiji or Yinying Yu emblem
introduced by Lai Zhide; 1525~1604. The history of the study and development of the
Yinyang Emblem can be said to date from the beginning of the Song Dynasty until the
15th century. Among the popular ones are Chentuan and Chou Dunyi. The original
emblem was the Wujiby Chentuan Emblem at the beginning of the Song Dynasty, later
advanced by Chou Dunyi and introduced the Taiji Emblem.
The fields developed based on Taoism include Taiji, Qigong, medical fields,
health, chemistry, music and so on. One of the Chinese Taoist Units belongs to a
collection of books from the study of Taoism. The books include the original teachings of
Taoism, Taoist rules, Qigong as well as medical, health, chemistry, music and other
studies.
The development of Taoism during the year 2000, several branches of Taoism
have been realized. Among the famous branches are: Wudoumi Dao, Qingshui Dao,
Tianxing Pai, Fulu Pai, Qingwei Pai, Lijia Dao, Danding Pai (Jindan Daojiao), Yujun
Dao, Bojia Dao, Lingbao Pai, Donghua Pai, Louguan Dao, Lushan Pai, Shengxiao Pai,
Dadao Jiao, Yuxian Pai, Quanzheng Dao, Nanwu Pai, Longmen Pai, Pidong Zhong, Dong
Pai124.
B. Teachings About God in Taoism
In the religion of confucianism, or commonly pronounced Confucianism, it is
associated with the name of the founder of this religion, Kung Fu Tze (551-479 BC).
There are those who consider that the teachings of Kung Fu Tze are not a religion but
only a teaching about values (Ethics) only, with this foundation along with the
development of the times, the teachings of Kung Fu Tze include religious teachings.
Confucianism is a monotheistic religion, believing in only one God, commonly
called Tian, God Almighty or Shangdi (God Almighty). God in the Confucian concept
cannot be imagined and determined. In Yijing, it is explained that God is the Most
Perfect and the Creator (Yuan); The Most Established, the Most Penetrating and the Most
Sublime (Heng); The Most Merciful, the Most Merciful and the Most Just (Li), and the
Most Eternal of His Law (Zhen). There is a lot that Confucianism talks about God, this is
seen from some of his many books. Confucians also know the terms Thian Li and Thian
Ming.125 reviews
124 Wikipedia, http/wikipedia/AgamaTaoismme/18 May 2014
125Andosipayung, Eastern Philosophy, on the internet, website: accessed March 18, 2014.
1. Thien Li
Thian is the One God or something absolute, which is absolutely not made by
anyone. Everything in this universe runs according to its laws (Thien Li), the term Thian
Li actually comes from the meaning of Thian which underwent interpretation or
expansion in the Neo-Confucian period. So Thian Li himself is not another name for
Thian. However, it is close to the meaning of Thian's words or the laws and regulations
derived from Thian.
2. Thian Ming
Thian Ming can be interpreted as something that has been made or something that
has happened. Prince Chou once taught Thien Ming, which states that Thien gives a
stipulation to someone to lead a nation or state. It means that a human being must carry
out his tuga and duties in accordance with the will of God or Thian. The point is to do
virtue, if a person does not practice the virtue, then he loses his mandate and duty,
meaning he fails in this life, and vice versa, if he runs or develops, he is said to be a
successful human being in his life, that is, it becomes harmony in his life.
The meaning of Thian Li and Thian Ming is not much different in meaning, Thian
Ming is more directed to the deeds done to humans in accordance with the mandate or
command from Thian. Thian Li is also a command, but still
are general, and are recommendations that have been carried out by humans, in this case
there are those who have succeeded in carrying out this decree but there are also those
who have not. In the sense of not carrying out the command, that is, not carrying out the
mandate that comes from Thian.
C. Teachings About Faith
The spread of Confucius teachings began shortly after he died. After mourning the
death of its founder, Kong Fu Tze, the disciples of Kong Fu Tze spread and each went
their own way in continuing the work of spreading their religion. However, due to the
differences that are getting bigger and bigger over time because each develops its own
system of thought, according to its interests and beliefs. Confucianism also has teachings
on faith, which are contained in the book of SuSi.
The faith of the Confucians (Confucius) cannot be separated from the religious
scriptures themselves which are believed to have been written by Confucius himself,
namely:
1. Shu Ching, Books on history. It originally contained 100 historical documents of
the history of ancient Chinese dynasties and covered a period from the 24th
century B.C. to the 8th century B.C. Confucius is said to have compiled these
documents chronologically and wrote the preface. This document is mixed with
religious and moral teachings.
2. Shing Ching, a book on poetry, is a collection of popular poems written in the first
five hundred years of the Chan dynasty.
3. Yi Ching, A book on changes. This book presents a fantastic system of philosophy
and explains the so-called principles of Yin (woman) and Yang (man).
4. Li, Chi, a book about ceremonies. Confucius approved a number of traditional
ceremonies to discipline the people and inculcate civility, majesty and modesty
into their social behavior.
5. Yeo, a book about music. In the time of Confucius, music was closely related to
poetry, so when he published ancient poems he also composed his companion in
the form of music for each poem he had selected.
6. Chu'un Ch'ii, on the history of spring and the rainy season, is a chronological
account of events in the Lu country from the first year of the reign of prince Yiu
(722 B.C.) to the fourteenth year of the reign of prince Ai (481 B.C.).
In the Confucian religion there is what is called the Confession of Faith, or the
path of happiness, among which there are eight Confessions of Faith (Ba Cheng Chen
Gui) in Confucianism:
1. Full Faith in God Almighty (Cheng Xin Huang Tian)
- Sing Sien Hong Thian (full faith in God Almighty).
- Bu Ji Bu Gi (don't be ambivalent, don't worry).
- Noon Tee Liem Li (The Most High God is with you).
2. Full Faith Upholds Virtue (Cheng Juen Jie De)
- Sing Cun Khoat Til ( sepenuh iman menjunnung kebajikan).
- Bu Wan Hut Kai (no distance is unreachable).
- Khik Hiang Thian Siem (indeed God's heart is red).
3. Full Faith Upholds the Glorious Word (Cheng Li Ming Ming)
- Sing Liep Bing-bing ( sepenuh iman menegakkan firman gemilang)
- Cun Siem Yang Sing (take care of your heart, take care of your character).
- Ms. Tu Su Thian (serving God)
4. Full Faith Believes in the Existence of Life and Spirit (Cheng Zhi Gui Shen)
- Sing Ti Kwi Sien (full faith aware of the existence of life and spirit).
- Cien Siu Kwa Yok (be diligent in self-improvement, lack of desire).
- Hwat Kai Tiong Ciat (when lust arises, keep it confined to the middle).
5. Full Faith cultivates a Filial Mind (Cheng Yang Xiao shi)
- Sin Yang Haw Su (full faith takes care of filial love).
- Liep Sien Hing Too (uphold didi walking the holy path).
- I Hian Hu Boo (for the sake of glorifying Father and Mother).
6. Full of faith following the Spiritual Sirens of the Prophet Kongzi (Cheng Shun Mu
Duo)
- Sing Sun Bok Tok (full faith following spiritual bells).
- Ci Cun Ci Sing (the venerable, the great prophet).
- Ing Poo Thian Bing ( yang dilindungi firman Tuhan).
7. Full Faith glorifies the Book of Si Shu and Wu Jing (Cheng Qin Jing Shu)
- Sian Khiem Su Si (full faith glorifies SuSi).
- Thian He Tai King (the great holy book of the world).
- Liep Bing Tai Pun (the great tree that upholds the word).
8. Full of faith on the Holy Path (Cheng Xing Da Dao)
- Sing Hing Tai Too (a man of faith walks the great holy path).
- Su Ji Put Li ( not separated for a moment)
- Bu Kiong Ci Hiu (an infinite place of sentosa).
These are the eight faiths that must be believed by Confucianists. The concept of
faith in Confucianism is not far from faith like Islam, the only difference is faith in Qoda'
and Qodar, the last day, and angels.
D. Teachings About Life After Death
Confucianism does not say much about life after death, but he believes in the
existence of spirits, and spirits related to the family, so that the families of their surviving
members must offer sacrifices to him. In a sacrifice that is presented at a feast or sejajan,
because the spirits of the ancestors will enjoy the sajjeon. Humans pray to their ancestors
or ancestors, so it is called the act of a filial son (Hau) to his parents. Worship to spirits
only applies to the family environment of the deceased.126 reviews
Richard C. Bush stated:
"Ancestor worship by the royal family and commoners reveals several reasons
why they do it. They want their ancestors to live
126Fadiyanur, Indonesian and Chinese Philosophy, in internet, website:
http://fadliyanur.multiply.com/journal/item/24/Filsafat_Indonesia_Dan_Cina, accessed March 18, 2014.
Outside the grave, living life is the same as how they live on earth; therefore, the living
try to give whatever is necessary. The second reason is that if they are not given the food,
weapons, and equipment necessary to survive out there, the ancestors can come to them
as ghosts and bring trouble to the living. Until now, the Chinese celebrate the "Hungry
Ghost Festival", putting food and wine in front of the house to satisfy the spirits of
ancestors or ghosts that are not noticed by their descendants who then haunt them. The
third motive is to tell the ancestors what is happening in the present, in the hope that the
spirits of the ancestors, somehow, know that everything is all right so that they can live in
peace. And the last reason, the worship of the ancestral spirits shows the hope that the
ancestors will bless the surviving family, with children, prosperity, harmony, and
everything that is precious.127 reviews
BAB IX
SHINTO RELIGION
Shintoism (Shinto religion) was originally a combination of animism and worship
of natural phenomena. Shintoism is seen by the Japanese as a traditional religion
inherited by ancestors who have lived in Japan for centuries, even this understanding
arises from myths related to the birth of the Japanese state. The historical background of
the emergence of Shintoism is the same as the historical background of the origin of the
Japanese state and nation. Because what caused the emergence of this understanding is
the cultivation of human beings in the form of hero stories (mythology) based on animist
beliefs, this understanding can be classified as a natural religion. The name Shinto
appeared after the introduction of Buddhism to Japan in the sixth century AD which was
intended to refer to the original beliefs of the Japanese people. For centuries there has
been such a mixture between Shinto and Buddhism (it can even be said that Shinto is
under the influence of Buddhism) that Shinto religion is constantly preoccupied with
efforts to maintain its own "life". In the next development, faced with the meeting
between Buddhism and the original beliefs of the Japanese nation (Shinto) which
eventually resulted in the emergence of a considerable competition between Japanese
priests (Shinto) and Buddhist priests, in order to maintain the survival of Shinto religion
the priests accepted and incorporated Buddhist elements into their religious system. As a
result, Shinto almost lost most of its original nature. For example, various religious
ceremonies and even the forms of Shinto shrines are heavily influenced by Buddhism.
Statues of gods that were originally unknown in
Shinto religion began to be held, and the simplicity of Shinto shrines gradually
disappeared, replaced by a style full of striking colorful decorations.128 reviews
A. History of Shinto Religion
The religion was founded in prehistoric times, and its founder is unknown. Its
spread is in Asia and the most common in Japan. In other words, Shintoism is the religion
of Japan.
1. Development Period
To find out the development of religion in Japan, we first look briefly at the
circumstances that occurred in the ancient (prehistorical) period that could not be proven
in real terms, because there were no books written at that time. The pristiwas that occur
by word of mouth by kataribe, that is, special occasions for it.
In the 8th century AD, only 2 Japanese history books were written about the
origin of the country and their kings. The books are:
1. Ridiculous 720M
2. Nihongi (Nihonchaki) 720th
The compiler of the book was ONO YASUMARO, a nobleman of the Emperor's
Palace, who was assisted by other nobles. The content of these books tends to be
128Moh Riffi, United States History Religion, (Semarang: Wicaksama,
1987) deep http://noerhayati.wordprees.com/2008/09/24/agama-shinto-sejarah-dan
-he taught.
Religious issues, mythological stories, and fairy tales about heroes that are exaggerated
so that they elevate the position of kings and tribes.
In a buzzing rendition, the authors of books I and II say that the Japanese state
was founded by Jimmu Tenno, which is a descendant of a pair of gods and goddesses
named Izanagi and Izonani. Jimmu Tenno founded a palace in Jamato on 11-2-660 B.C.
And as the first Emperor, he celebrated his victory by performing ceremonies in honor of
the sun goddess (Amterasu Omi Kami) and to this day 11-2-is celebrated as a historic day
for them.
Shinto as the original religion of the Japanese nation, it has quite unique
characteristics. The process of its formation, the forms of religious ceremonies and its
teachings show a very complicated development. Many Shinto terms are difficult to
translate into other languages. The word Shinto itself actually comes from the Chinese
language meaning "way of the gods", "worship of the gods", "teaching of the gods", or
"religion of the gods". And the name Shinto itself was only used for the first time to refer
to the original religion of the Japanese nation when Buddhism and Confucianism (China)
had entered Japan in the sixth century AD.
The growth and development of Japanese religion and culture did show an
assimilative tendency. Japan's history shows that the country has received a wide range of
influences, both cultural and spiritual, from outside. All of these influences did not
eliminate the original traditions, with these outside influences actually enriching the
spiritual life of the Japanese people. Among the traditions-
Original traditions with outside influences are always combined into a new form of
tradition that is almost the same type. And in the process of integration, what happens is
not a conflict or chaos of values, but a continuity and continuity. In the spiritual field, the
meeting between the original Japanese tradition and outside influences has led to the birth
of a new religion, namely Shinto, the original religion of Japan.
3. Understanding Shinto and Us
Shinto is the official religion in Japan. Shintoism, which was proclaimed the state
religion in 1868, has about 10 schools with about 21 million adherents. The word Shinto
consists of two meanings (Chinese):
1. Shen = meaning spirit.
2. Tao = means the way of the world, earth and sky.
Shinto religion (Shen Tao) means a good Spirit journey. From that name, we can
see that this term was influenced by the Taoism school from China, but the influence did
not recognize the core belief, because Shinto believers still say "kami-state-nomishi"
meaning the path of the gods, strictly still believing in "kami" (Japanese-god).
B. Scriptures and Shinto Religious Teachings
The holy books of Shinto religion are Koyiki (ancient records) which contain
ancient and instinctive stories, Nihongi (Japanese stories and Yengishiki) (songs and
worship). The iti books are the ones used by the Shinto, but they are not considered
sacred books.
a. Shinto Religious Teachings:
The joints of Shinto religious teachings can be summed up in five points:
1. Holy fire, as a symbol of the sanctity of the gods, kept by the Nakomi
tribe, aIt forces a person to admit the mistakes he has made. The guilty
person must punish himself.
2. Personal hygiene, everyone must maintain himself from all impurities to
stay clean, because the gods do not want to approach people with
unclean souls.
3. Maintain associations, do not approach evil people, because evil arises
from evil souls as well. And one should try to distance oneself from the
radiance of evil spirits and spirits.
4. The destruction of the soul is due to ghosts and demons. He enters through
an evil voice, so one must try not to enter his soul by Satan, and must stay
away from vile and filthy words.
b. His worshippers :
We already know that Amaterasu Omi Kami is the most important figure in the
pantheon tantric of Shintoism who is seen as the goddess of the sun. In addition, it is also
seen as the guardian goddess of agriculture. The influence of Amatersu is increasing,
Especially those related to agriculture, certain ceremonies are held by performing
worship called Tokigoi no matsuri.
Except for the above, there is also the worship of animals, which are considered
vehicles of the gods. They presented sacrifices to him to win the hearts of his gods. The
victims consisted of rice, fruits, fish, side dishes and sake (a kind of liquor made from
rice).
(a). Statues:
The making of statues of the gods is almost unknown in Japan, except for a few
gods such as the statues of Uzuma = the happy god; Sarito Hiko = god of men; Inari = the
god of rice; Ebisu= the god of fishermen. Although the gods were enshrined, they never
worshipped him. Instead of worshipping statues, there is an object called Mitama Shiro
(Shintai) in which Mitama (Kami's spirit who is also called Shin) lives.
The object was placed in a worship temple. In the temple of itse (a bronze temple;
in the temple of Astuta there is a sword of the god, that is, in the king's palace there is a
diamond (a strangely shaped stone). In this gift of the gods lies the unity between the
people, the royal family and the state, in other words these objects are tools for Japanese
nationalism.
(b). Matsuri
It comes from the word matsuru (matsuru? worship, worship) which means
worship of Kami or related rituals. In Shinto theology, four elements are known in
matsuri: purification (harai), offerings, prayer readings (norito), and feasts
at. The oldest known maturi in Japanese mythology is the ritual performed in front of
Amano Iwato. Matsuri in the form of prayer recitation still remain, as are the Kigansai
(individual requests to the jinja or shrine to be prayed for) and Jichinsai (ceremonies
before the erection of a building or construction). The recitation of prayers by Shinto
priests to individuals or groups of people in places where others cannot see is an early
form of matsuri. At this time, Ise Jingū is one of the examples of Shinto shrines that still
hold matsuri in the form of prayer readings that are exclusive to a limited group of people
and the general public is not allowed to participate. In accordance with the times, the
purpose of the matsuri often deviates far from the true intention of the matsuri. The
implementation of matsuri is often the only purpose of the matsuri, while the matsuri
only exists as a discourse and has no religious meaning.
C. Purpose of Life in Shinto
The highest and most important goal for Shinto believers is happiness in the life
of the world, they think that the dead can help them in living this life. From century to
century cults to their ancestors, they have changed greatly, but the nature of these cults
has remained fundamentally constant. The Japanese people do not reject any religious
schools / sects that come, as long as they do not interfere with the safety of the kingdom
and government. Because of this trait, Buddhists and others who came to Japan
developed well.
If we notice that at first Shinto worshipped several gods, then chose one of the
many gods who was the most important figure, namely, "Asmaterasu Omi Kami", then it
can be said that Shinto religion is monotheistish polytheism.
This is the influence of Mahayana Buddhism that entered Japan in the middle of
the sixth century through Korea, because Shinto in the early days recognized a large
number of gods. Thus before Shinto religion was a branch of Buddhism, but Shintoism
after Buddhism came to Japan.
1. Akhak
The moral teachings in Shintoism are;
a. Man may live his life as well as he can, as long as he is always virtuous and
honest. Rich or poor does not affect and does not discriminate between
people in life, but the condition of a good life is determined by good morals
as well.
b. Parents, namely fathers and mothers, teachers or superiors are like the sun
and the moon.
c. Knowledge gets an important place over others, it costs more than gold and
silver. Shintoism considers that the knowledge that a person possesses will be
inexhaustible, and that wealth can disappear altogether at any time.
d. Be careful before acting; Be careful before speaking because a speech that
has already been uttered or uttered will not be retracted by four horses.
e. The most dangerous accident is the one caused by yourself.
You avoid accidents that arise from the sky, but you cannot avoid accidents
caused by yourself.
f. Die for the glory of your loved ones and for eternal life as a traitor.
g. Regarding mistakes or mistakes, it is a noble deed.
D. The Influence of Other Religions on Shintoism
(a). In terms of divinity
The influence of monotheism (believing in one god) also affects Shintoism. In
Adyan by Mahmud Yunus, it is stated that the adherents of the religion of Saintoism
believe in one god who makes everything and he has all the qualities of perfection. It's
just that the control of the universe is left to the other gods who are very numerous.
So their divinity is monotheism which is polytheism. This may be a school that
came later, that is, after Mahayana Buddhism entered Japan in the VITH century through
Korea, because Shinto religion in earlier times recognized a small number of gods. If you
look at the development of Shintoism in relation to
The advent of Mahayana Buddhism, using the name "Ryobushinto", shows that the old
Shinto mindset has changed a lot.
(b). In terms of morality
If we show about moral teachings, then there seems to be a similarity with the
teachings of Buddhism. So there are some researchers who say that Shintoism is a branch
of Buddhism, or that the equation occurred because of the mixture between these two
religions after Buddhism entered Japan in the 6th century.
Because the second one, the entry of Buddhism into Japan, is more acceptable than
the first one (i.e. Shintoism is a branch of Buddhism), because before Buddhism entered
Japan, the Japanese people already adhered to monotheism which they called Shintoism.
It's just that after a while this religion can be defeated by Buddhism, although it is not
completely erased. It was not until 1868 that Shinto was officially established as the state
religion, after experiencing a difficult struggle from its adherents for approximately a
century and a half. And there are some researchers who say that the similarities in Shinto
and Buddhism are not influenced by others, but grow from within.
E. Temples and monasteries
Official worship and worship in Shinto religion are carried out in sanctified
shrines and monasteries, meaning that they are occupied by their gods. The most noble
shrine for them is a place of worship of the sun goddess like the Shrine in Ise. We are
from
Amaterasu resides in Shintai in the form of a mirror (Shintai Amaterasu) which is a great
object of ruling families based on the property of regalia (objects of honor) consisting of
a mirror as a symbol of gentleness and grace as well as a symbol of courage and strength.
Whoever receives the inheritances of these things, will be the emperor in place of the
deceased emperor.129 reviews
F. Shinto Rituals and Celebrations
In Shintoism worship tempts, priests preside over religious ceremonies designed
to worship a particular kami and get his help. The worship participants must clean their
hands and mouth with water before participating in the service. An offering in the form of
an "image of a horse" was offered because it was believed that the horse was a messenger
of the gods. Amulets associated with the names of gods are often left as offerings as well.
Babies are offered in a place of worship when they are 13 days old and marriages are also
held there. However, funeral ceremonies are still carried out according to Buddhist
religious ceremonies. 130.
While there are many festivals in the Shinto religion, they are held for purposes
related to ancestral inheritance, sanctification, exorcism, or agriculture. The peak of the
celebration is held in the New Year, when planting rice in the spring, and during the
harvest in the fall. Spring and autumn are the time to pay homage to the ancestors and
visit
129 http://noerhayati.wordprees.com/2008/09/24/agama-shinto-sejarah-dan - T e a c h i n g .
130 Michael Keene, Religions of the World, (Yogyakarta: Kanisius Publishers, 2006), p. 176.
grave. During the festivities we are often paraded through the streets of the shrines that
are biased to carry around to reassure everyone that we are visiting the community to
provide protection.131 reviews
CHAPTER X
JUDAISM
A. History of Judaism
Jews are taken after one of the twelve most common ancestors of the tribes of Israel.
many of his descendants, namely Judah. In the end, the whole nation of
Israel, w i t h o u t
looking at their citizens or homeland, they are also called Jews and so are all the
adherents of his teachings called by the same name. the term Jew is taken from the
descendants of Jacob, Jacob had four wives, namely Leah, Rachel, Zilpa and Bilha.
Burhanuddin Daya explained, what is intertwined with Judaism here is a religion that
God revealed to the Prophet Moses (as) and taught to the children of Israel with the Torah
as its holy book whose essence lies in the ten commandments of God.132 reviews
From Leah, Jacob had the sons of Reuben, Simeon, Levi, Judah, Isaac and
Zebulon. From Rachel, Jacob had the sons of Joseph and Benjamin. From Zilpa, Jacob
had the sons of Gad and Asher, while from Bilha, Jacob had the sons of Naphtali and
Dan. Now, from one of Jacob's sons of Leah's wife, the name Judah, is the Jewish term.
The core of Jewish belief is the existence of God Almighty,
the creator of the world
who saved the Israelites
from
oppression in Egypt, l o w e r i n g G o d ' s law (Torah) to them and
chose them as a light to the world's humanity.
The Jewish religious book states that God made a covenant with Abraham that he
and his great-grandchildren would be given mercy if they were always
faith in God. This covenant was later repeated by Isaac and Jacob. A n d
because Isaac and Jacob sent down the Jews, t h e y b e l i e v e d t h a t
special duties and responsibilities, such as realizing
a just society and
prosperous and have faith in God. In return, they will receive God's love and protection.
God then bestowed them the Ten Commandments
God through their leader, Moses.
The synagogue is the main social and religious center of Judaism, and Rabi is the
name given to those who are experts in religious matters.133 reviews
Judaism does not mention the existence of the Day of Resurrection, the Hereafter, the
Torture of the Hereafter and retribution in the form of merit. They do not talk about the
personal safety of adherents of their teachings. They have always been indoctrinated with
the eternal glory of Palestine as a God-promised state for the Jewish minority, the only
people who have the right to inherit God's earth as a chosen people.
Until now we can see why Israel is so adamant about controlling Palestine by
terrorizing all non-Jewish nations to leave the land of Palestine. Their worship is carried
out mainly on Saturdays from dawn to sunset. All manual work such as lighting lights,
extinguishing fires and others is prohibited on that day. Violations of the above
provisions are given strong threats. They are recommended to be in congregation and a
minimum of 10 people and are carried out three times a day. Before praying, they also
perform hadas and take ablution. In prayer they are required to wear a head covering.
Their fasting is done on certain days, such as "Yom Kippur" for 24 hours, the 10th
of the month of Tishri and every Monday and Thursday. In the book of Leviticus
133 http/www.agamayahudi.co.id
the Levites Thaurat [10]:[9], [10]: [11] intoxicating drinks are forbidden to any adherent
of Judaism. This prohibition was never heeded, in fact liquor was a necessity in religious
ceremonies and they drank it in the name of God.
Every Jew had no obligation to convey their teachings to people who were not of
Jewish descent, so their teachings were "non-missionary". The Jews did not recognize the
existence of the Prophet Jesus (a.s.). They strongly opposed the divinity of Jesus taught
by Christianity. Nor does he know religious officials (church hierarchy).134 reviews
The Jews based their religious doctrine on the basis of the Ten Commandments of
God, namely:
1. There must be no God in you but Me
2. Do not make for you a statue, or that resembles anything that is in the heavens
above, or on the earth, below, or in the waters under the earth. Do not bow down
to him or worship him (at the beginning of this age, around 1513 BC, the unique
commandment in its refusal to recognize idolaters).
3. Thou shalt not swear falsely for the Lord thy God
4. Remember the Sabbath day and keep it holy.... God blesses the Sabbath and
sanctifies it.
5. Respect your father and your mother
134 Ibid, Burhanuddin, hlm. 163
6. Don't kill.
7. Do not commit adultery.
8. Don't steal.
9. Do not bear false witness against your neighbor.
10. Do not covet your neighbor's house, your wife, your slave's wife or her ox or her
donkey, or anything that belongs to your neighbor (Exodus 20:3-17).135 reviews
B. Religious Holidays
Family is the main thing in this religion and its faithful followers will pray every
day. Saturday is the main day commonly called the Sabbath. Between Friday afternoon
and Saturday afternoon they will light candles and
Drinking of the wine and the bread that has been blessed. In addition to the Sabbath,
another great day
including Rosh Hashanah (New Year) and Yom Kippur (Repentance Day).
a. Jewish Holidays
- Shabbat on the day of God's rest, man must not work
- Rosh Hashanah
- Yom Kippūr is a holy day of Judaism to celebrate the Day of Atonement between
man and God. Today falls on the 10th day of the Hebrew month of Tishri. The Bible calls
this day Yom Hakippurim (Hebrew, "Days of Atonement"). Animal sacrifices were
offered in the Jerusalem Temple.
135 Ibid.
The Jewish Passover, known as Pesach or Pesah, is a Jewish festival, which
begins on the night of the 14th of Nisan, to commemorate the exodus (liberation) and
independence of the Israelites from Egypt.
b. Christian Easter to commemorate the resurrection of Christ.
If God required the Israelites to fast on the Day of Atonement where the sin
offerings were slaughtered, the early Christians understood that: "Our Passover Lamb
was also slaughtered" (1 Cor. 5:7), because Christ was "the Lamb of God who took away
the sins of the world" (John 1:29) just as the lamb slaughtered on the Feast of Atonement
also took away the sins of the Israelites. Thus, since the time of the First Day of the
Sacrifice of the Lamb of God, the Passover Day has become the greatest Feast for the
First Christian Ummah.136 reviews
C. The Scriptures and the Jewish Law
The Jews named their holy book TeNach and it consisted of three parts, namely
the law or Torah, the Prophets or Nevi'im and literature or Krtuvim. It was written in
Hebrew consisting of 39 books, just like the Old Testament of Christians. It's just that
what makes it different is the order.137 reviews
136.http//www.ajarandanharibesaragamayahudi.co.id
137 Micheal Keene, hlm. 44.
All the terms and rules of life have been regulated in the book. In historical
records, for example, most Jews followed the rules in choosing food written in the Torah
which forbade mixing milk with
meat. Pork is also prohibited in Judaism. The food provided must be
obey the law, and the meat must be slaughtered by the Rabbis, called koshers.
Boys are also expected to be circumcised (as babies) as Abraham's covenant with
God was. When a boy reaches maturity he will be celebrated for being a member of the
Jewish community in a ceremony called Bar Mitzvah. A f t e r th e d e a t h o f a
p e r s o n , t h e J e w s w i l l
held a week of mourning where they read the Kaddish. R e l i g i o n a n d
society is interrelated within Jewish society. For example, taking usury / interest is
considered sinful among fellow Jews, but it is justified with them
who are not Jewish.
D. Jewish Religious Worship
1. Worship of God
About 3200 years ago, the Prophet Moses led the Israelites out of the slavery area
of Egypt to the east of Egypt to the Promised Land. The promised land was described by
Moses to the
His followers as a land covered in milk and honey, promised to the Jewish nation by God,
Jehovah.
2. Jewish Religious Prayer
According to Ameer Ali, the law of the prophet Moses did not contain rules
regarding prayer, other than only the payment of one-tenth percent to the priest and the
domestic ceremony when introducing the first child. Three hours a day are used to
perform prayers, namely 9 o'clock, 12 o'clock and 3 o'clock. However, the worship must
go through the pastor.
The Talmud regulates the three times of prayer, namely that Jews must perform
three prayers a day and night, morning prayers, afternoon prayers and evening prayers.
Morning prayers are held from dawn to one-third of the length of the day or until around
10.00. Afternoon prayers, carried out shortly after the sun tilts to the west or after noon,
until sunset, around 12.15 to 18.00. Meanwhile, night prayers are held shortly after sunset
or after night until dawn. This time is adjusted to the time of the daily sacrifice carried
out in the temples, because the prayer has actually become a substitute for the daily
sacrifice.138 reviews
3. Fasting
138 Ibid, Burhanuddin, hlm.171-172.
In general, among Jews, fasting is done as a sign of mourning and condolence.
For example, the prophet David is told to observe a seven-day fast when his son was a
little sick. Similarly, fasting as a sign of mourning is described by I Samuel 13:13 and
elsewhere in the Old Testament. The Shari'ah of Moses stipulates that the day of
redemption is a day of fasting, the essence of which is for people to humble themselves
and their hearts to always fast. While the priests redeemed them to be holy from all sins
and stains.139 reviews
4. Victim
Sacrifice is one of the most important ceremonies of the Jewish people.
However, the description of the sacrifice given by the Jewish priest is not theological.
They prioritize how the sacrifice is carried out and not for nothing. In this sacrificial
worship, the Jews were actually greatly influenced by the beliefs of the tribes living in the
surrounding area. However, it is difficult to trace where the traditions of the victims were
taken from, whether they were influenced from outside or from within themselves.
Because, the victimization itself has occurred throughout the course of Israel's history.140
reviews
E. The Reformation Movement in Judaism
In Judaism, it is indirectly rooted in the Enlightenment, which is a movement of
thought that arose in the eighteenth century in Europe. This movement is very
139 Ibid, p. 175.
140 Ibid, p. 176.
glorifying the mind, being liberal, humane, and upholding science and many scientific
discoveries. This is a movement they call the Zionism movement or the modern
movement in Judaism. The term Zionism comes from the root word Zion or Zion, which
at the beginning of Jewish history was a synonym of the word Jerusalem. Zion comes
from English, in Latin it means Zion, and in Hebrew it is Tsyon. The meaning of this
term is the hill, which is the holy hill of Jerusalem. Zion is also shown to the city of
Jerusalem as an invisible city, the city of God where Jehovah dwells. Zion according to
scholars is the name of a hill told in the Old Testament.
Zionism is a movement and ideology associated with the history of Jews in exile
to return to their ancestral land, Palestine. Previously, the term Zionism was used to refer
to the Jewish community of Judaism who hoped for the coming of a savior, who would
lead them to the kingdom of God which would be centered on the place where the stories
of the prophets Abraham and Moses took place.141 reviews
a) Modern and Contemporary Jewish Religious Movements.
1. Orthodox Jewish Movement.
The conservative traditionalist style is in traditionalist Judaism and neo-orthodoxy
that developed from it. The use of the term Orthodoxy spread after the emergence of the
reform movement in Western Europe, and the use of this name is a form of
141H.M. Areifin, Learning to Understand the Teachings of the Great Religions, Setra Jaya, (Jakarta:
1981),
pp.81-86.
an expression of opposition from Orthodox Jews to the changes that supporters of the
reformist movement incorporated into the Jewish faith. The extremist group of Orthodox
Jews is the Eastern Jews who reject any attempt at renewal and reform on any side of
Jewish life, especially religious life.
2. Reformist Jewish Movement
The emergence of this movement was a response to the rights granted by the
French Revolution and the opportunity open for the Jews to incorporate some Jewish
customs and traditions in order to face the challenges of the times in which the Jews lived
and to face the changes that plagued society in general. Among the changes outlined by
the movement were the abolition of Jewish prayers, the use of the local language as a
language of speech, and even the use of it in religious sermons and sermons. The Jews
who followed this movement boycotted many Jewish traditions and opposed many of the
teachings outlined by the Talmud.
3. Conservative Jewish Movement
The conservative Jewish movement is a movement that is structurally
complicated, although its name suggests a traditionalist style. Perhaps it is more
appropriate to put it in the first pattern. However, the content of the movement that
encourages this renewal actually makes us forced to classify it into patterns
third. This movement is an intermediate phase between the orthodox movement and the
information movement. Because he accepts all traditionalist religious concepts and tries
to understand them with contemporary understanding. Therefore he mixes the old and the
new in order to blend between the two.
4. Jewish Reconstruction Movement
This movement is another pattern of religious reform movements. The movement
has supporters from conservative, reformist and secular circles who do not follow the
movement itself. This movement actually developed from the Conservative Jewish
movement. Its founder, Mordecai Kaplan, was a conservative Jew before the emergence
of a new movement. Kaplan's call is that Jews are not just a religion to be believed in but
also a religion of civilization. Kaplan directs his appeal to a blend of the demands of the
American lifestyle and the loyalty of Jewish civilization.142 reviews
F. Schools in Judaism
The Jewish nation since its resurrection under Moses has undergone many trials,
such as the period of slavery by the ancient Egyptians under King Ranes II (13th century
BC), then went into exile in Babylonia in 576 BC and finally rose up again to reclaim its
state.
142 Soeprapto, The Religion of the World, (Yogyakarta: Kkansisus, 2006), pp. 38-50.
in 71 BC (towards the first century AD) was destroyed by the Roman Empire so that the
bansa was scattered throughout Europe and Africa.
In such a situation, the Jews were divided into 3 groups, namely:
1. Rabbaniyun, that is, the group that takes what it is from the book of Tamlud and
admits that Baitul Maqdis has been damaged and has been repaired again as holy
and great as the old Baitul Maqdis.
2. The Qurra, that is, those who do not want to purify Baitul Maqdis except for the
first person and they do not acknowledge the existence of the book Tamlud. They
still stick to the Torah (the Torah revealed by Allah to the prophet Moses).
3. Sammurah is a group of Persians who are in Sham and converted to Judaism, they
say that the Torah in the hands of the Jews is not the Torah handed down by the
Prophet Moses. The book of the Torah that was revealed to the prophet Moses
was in the hands of the Sammurah.
G. The Influence of Judaism on Other Religions
In the conception of monotheism (pure monotheism), Judaism is continued by
Christianity and Islam. When it was colonized by the Romans, there were those who
entered the Arabian Peninsula and spread their religion and when Islam was born, they
were Muslims such as Kaab Al Ahbar, Wahab bin Munabbih and so on. Not a few
bahanya have entered the Arabic language and become religious terms such as: Satan,
jahanam, devil and so on, also include fairy tales just as beliefs in the teachings of Islam.
It has a great influence on Christian teachings, including their holy books being
recognized and united with the holy books of Christianity. The influence on Hinduism is
also very memorable, especially in terms of cow worship.143 reviews
CHAPTER XI
ORTHODOX CHRISTIANITY
Getting to know Syrian Orthodox Christianity, Christian teachings with the rituals
of Salat, Fasting and Hajj in recent times, have been widely spread around cyberspace a
movement of Syrian Orthodox Christianity. This variant (sect) of Christianity in its
outward appearance is similar to the outward appearance of Muslims. The man who has a
peci, the man who
women in hijab. In fact, there are some of their worship that are exactly the same as the
worship of Muslims. Such as prayer, fasting and they also perform Hajj, even though the
procedures are not the same. This teaching is not a new religious teaching, and one whose
movement has only recently occurred. What exactly is Shirian Orthodox Christianity,
which in Christianity itself they call the Shirian Orthodox Kanisah sect?
The goal of orthodox Christianity is to develop rapidly like Islam, even without
(Christianization), Because Christianity has no certainty of the way of worship, only from
myths, bedtime fairy tales, this method is made to obscure / subtly trap the difference
between Islam and Christianity, the use of Islamic logos.
It is undeniable that the crime of cloaking, hijab-wearing prostitution is a people
who disguise themselves as Christians in order to clean up the good name of their
religion and recognize Islam, in order to slander Islam. Teenagers who are religious or
wear hijab to perform freesex on Valentine's Day (Christian event) are Christian
teenagers. The terrorists are Jewish and Christian conspirators and disguise themselves in
robes, veils, beards (Islamic-style accessories).
A. History of Orthodox Christianity
Orthodoxy was born out of a dispute between the Church of Alexandria, the
Church of Rome, and Emperor Constantine. At its peak, during the Byzantine Emperor
Marqilanus (450-458 AD) more than a century before the Prophet Muhammad was born
in Mecca (571). At that time, precisely in 451, the Council of Chalkaduniyah (Council of
Chalcedonia) was held in terms of divinity.
The aftermath of this council caused divisions among the churches that were difficult to
reunite. Well, apparently, since then Christians have been split in two. On the one hand,
centered in Rome and Byzantium, led by Father Laon (440-461). This group admits that
the Messiah has two qualities: God and man. This group was later better known as
Christian and Catholic.
On the other hand, it was centered in Alexandria and Antakia under the leadership
of Father Disqures (444-454 AD). This group adheres strongly to the singular nature of
the mas. They do not agree with Christianity which recognizes the nature of God as well
as man. This group became known as the orthodox group. The name 'orthodox' is used
because it means: adhering to religious teachings that are considered correct, which are
original. Therefore, the Orthodox tried to live straight, in accordance with the initial
demands of his religious birth.
Orthodox adherents themselves consist of several toifah (communities based on
the similarity of culture, tradition, language, and nation). Therefore, there are Coptic,
Syrian, Armenian, and Habasah toifah. While the 'aqidah' is the same. The Syrian
Orthodox Cannial (KOS) claims to have historical evidence that the first Gospel was in
Syrian Arabic. According to them, that al-Masih among the followers of KOS does not
refer to the Prophet Isa (as) with Jesus as is commonly used by Catholic/Protestant
Christians, but prefers to call him al-Masih or Sayyidina Isa al-Masih&emdash; speaking
using Syriac. The Gospel was translated into Arabic in 643. Until now, the Gospel used
by Syrian Orthodox believers,
Iraqis, Lebanon, and Egypt, are Arabic-speaking. Indeed, between Syriac and Arabic there
are similarities and similarities.
B. The Beginning of Syrian Orthodox Christianity in Indonesia.
In Indonesia, Syrian Orthodox Christianity (KOS) was officially introduced by
Bambang Noorsena, SH. Based on the notary deed dated September 17, 1997, Bambang
began to introduce KOS. Previously, for 2 years (1995-1997), the alumnus of the Faculty
of Law, Cipta Wacana Christian University Malang, traveled to the Middle East
including Syria, Damascus, Egypt, Jordan, Lebanon, Palestine, and Israel to study the
patterns of KOS teachings. Because Indonesia does not have a church, often the
recitations of these KOS pilgrims are carried out in hotels: in Jakarta, Surabaya, and
Malang. Therefore, the existence of KOS in Indonesia is still in the form of a study
institution with the name 'Studia Syriaca Ortodoxia' based in Malang, East Java. Starting
from his curiosity about oriental Christian teachings, Bambang Noorsena, 34 years old,
studied the texts of the Old Testament and the New Testament. He also traveled to
several Middle Eastern countries in 1995-1997. "I trace the historical traces of the ancient
Church of Anthiokia as told in the Book of Acts," he told Gatra. The search was not in
vain. Bambang discovered Orthodox Christianity centered in Anthiokia, Syria.
In the Orthodox teachings, Bambang Noorsena found a bridge that could connect
Christianity and Islam which was embraced by the majority of the Indonesian population.
Then, the resident of Malang, East Java, who is recorded as a Jawi Wetan Christian
congregation, studied specifically with Mar Ignatius Zaka al Awwal al Uwais who is the
Patriarch of Anthiokia and the entire Eastern region. Mar Ignatius is also known as Rais
al Aliy (Supreme Leader) of the Syrian Orthodox Church. "While studying there, I
rediscovered the roots of semitic Christianity. This is the first successor and heir of
Christianity," said Bambang. In Acts of the Apostles, it is mentioned that after the death
of Jesus, the Apostle Peter served as the first patriarch in Anthinia. For seven years the
Apostle Peter carried out his sacred mission, before being assigned to Rome. "Since then,
Christian teachings have undergone a process of Hellenization, followed by
Westernization," Bambang Noorsena explained.
The supreme leader of the KOS was the Patriarch, who is now held by the
Patriarch Mar Ignatius Zakka I Iwas in Syria. Based on the 1991 Constitution, KOS
consists of 20 dioceses spread around the world. Under the bishop there is an abuna
(leader). KOS in Indonesia has not reached the level of abuna, because it does not have a
church. What exists, said Bambang, is only limited to Sheikh of the Gospel (evangelist).
That's why, to become a KOS adherent in Indonesia, the baptism process was first carried
out by Abuna Abraham Oo Men in Singapore. Interestingly, in carrying out its ritual
worship, this Syrian Orthodox carries out prayers seven times a day and a night, using
Arabic. They also read the Bible - in Arabic - like Muslims reciting the Quran.
Acknowledged by Shaykh Efiaim Bar Nabba Bambang Noorsena, the leader of
the Syrian Orthodox Church, in a paper presented at the Syiar Evangeliyah at the Hotel
Surabaya, June 19, 1998. Prayer in Christianity actually follows the prayer that occurs in
Judaism, which is three times: evening, morning, and noon. In Hebrew it is called: 'erev
wa boker we tsohorayim. Or, in Arabic it is called: Fasting wa .subhanda dhuhran.
However, as the Talmud says, after the destruction of Jerusalem and the exodus to
Babylon, one more prayer time was established, namely the ninth hour, called minhah.
"According to the Jewish time, it was about three o'clock in the evening. It is parallel to
the time of asr in Islam," said Noorseno. And, it further developed into seven times.
Their prayers are the sa'atul awwal prayer which in Latin church terms is called
laudes (dawn prayer), the .saatut prayer or hora tertia (duha prayer, around 09.00 am), the
sa tu.s sadis prayer or hora sexta (equivalent to duhur time), the satut tis'ah or minah
prayer or hora nona (which is equivalent to asar), the sa'atul ghurub or verper prayer (the
maghrib prayer), The nawm prayer, or virgi/ (the same as the Isha prayer), and the layl
prayer or satar prayer or copletorium (midnight prayer which in Islam is known as
tahajud. However, Noorseno admitted that prayer in this Christian concept is not related
to sharia, as in Islam. "Rather, it is more based on inner conversion," he said. This,
according to Presbyter Daniel Bambang, is not done to seek rewards. But, to love God.
"Because, what saves people is not because of one's good deeds and deeds, but because of
the love and grace of Allah." Each prayer consists of three rak'ahs (units of movement).
In the first rak'ah, only qiyam (standing) is performed. In the second rak'ah, rukuk and
prostration are performed. At the time of prostration and prostration, the movement of the
sign of the cross is carried out. And, the prayer is used in Arabic, Aramaic, Greek, and
Hebrew. Then praise (qari'ah) quoted from the book of Psalms is recited.
In the third rakaat, the reading of the canon al imam is carried out, a kind of confession to
God (shahadat) known in the Orthodox Church. Not only that, before the prayer is
performed. There is a kind of azan, a call to prayer. In this call to prayer there is a
sentence similar to in Islam, for example only alashalah (let us pray). Hayya alassalah
can/am (let us pray in peace). And, before the prayer is performed, it begins with the
reading of the Gospel.
C. Orthodox Christian figures
1. Arvo Pärt (born 11 September 1935 in Paide), (IPA: Arvo Pärt) i s a
an Estonian composer, w h o i s o f t e n i d e n t i f i e d w i t h t h e
minimalism and more Exactly flow "minimalism Exceptional"or
"holy minimalism". Pärt is considered a pioneer of this style, along with his
contemporaries, Henryk Górecki and John Tavener. A r v o
Pärt is best known for his works for choir.
2. Papias Known as a figure who makes people aware Christian Orthodox
of materials containing Jesus' words that Canon did not heed. Some examples
of apocrypha are found in old writings, namely the ancient apocryphal
gospels, the gospels of Jesus' tribulation, the childhood gospels of Jesus, the
gospels of Nag Hammadi, the Leucian Acts, the apocryphal epistles, the
revelations, and others.144 reviews
3. Solomon's Wisdom is a book written in Greek
and is thought to have originated in Alexandria around 100 BC.
This book specifically talks about retribution as punishment for
144J.D. Douglas. Encyclopedia of the Bible Today. (Jakarta: Yayasan Komunikasi Bina Kasih/OMF,
2008), pp.65-71.
Idolatry. Unlike other books of wisdom, this book focuses on the history of
the salvation of the wise and God's concern for the righteous. This book also
wants to provide
belief in the Jewish congregation in Egypt that keeping faith is worth
It is very great even though there are many difficulties found.
D. Orthodox Christian Teachings and Scripture
1. The Fundamentals of Orthodox Christianity
a. KOS fasts in April, 40 days (shaumil kabir) to remember the tribulation of
Christ. (Imitating Ramadan Fasting)
b. KOS has a sunnah fast Wednesday & Friday (Imitating the fasting of
Monday Thursday Islam.
c. KOS is obliged to zakat 10% of gross income (Imitating Zakat Fitrah).
d. KOS requires women to wear hijab and robes to cover the aurah up to the
ankles. And the men in the scabbard.
e. The preserved Gospels are Indonesian translations of the Aramic-Arabic
Gospels.
f. KOS recitation also uses mats (lesehan), (imitating the traditional Islamic
style).
g. Cara Shalat persis Islam, hanya waktunya ada 7 yaitu sa'atul awwal
(shubuh), sa'atuts tsalis (dhuha), sa'atus sadis (Zhuhur), sa'atut tis'ah
(ashar), sa'atul ghurub (maghrib), sa'atun naum (Isya'), dan sa'atul layl
(tengah malam/tahajud).
2. Eastern Qibla
At the time of prayer, they faced east, following the tradition of
Jesus who at that time faced the qibla of his prayer to Jerusalem. However,
because of Jerus; The clergy were destroyed, and the Christians made
Jesus' own body a qibla. Only because Jesus' body is now in heaven
(istiwa all yaminillah), according to Genesis Verse: 28, which declares
heaven in the east. Their prayers face east. Not only that, it is the same as
Islam. It turns out that they also know Hajj. This pilgrimage to Palestine
includes non-sacramental worship, as well as prayers, tithing, and fasting.
Based on Deuteronomy 16:16-17, it is stated that hag or hajj is carried out
to the holy land of Palestine ahead of Holy Week (Easter celebration).
three times a year. And. Upon his return, every Orthodox Christian
received a certificate from the Patliauk of Jerusalem with the designation
of hadzi (for men) and hldzina (for women).
3. Prayer Procedures
a. The prayer procedure begins with a standing position led by an imam
dressed in a black robe. The Imam put his hands on his chest, made the
sign of the cross, and then said in Arabic: Bismil Abi wal Ibni wa Ruhil
Quddus Ilahu Wahid (In the name of the Father and the Son and the Holy
Spirit, Allah Almighty). The congregation welcomes him: Amen.
b. The Imam continued to pray by raising both hands and being greeted by
the congregation.
c. After making the next sign of the cross, the priest bowed himself like a
ruku, and said: Quddusun Anta, O Allah (Blessed are You, O Allah). The
congregation responded by sanctifying the name of Allah Almighty, the
Immortal. The congregation asked for the mercy of Allah who had been
crucified in place of mankind.
d. The priest stood up straight and raised his hand again.
e. Then the priest prostrated, and the whole congregation followed. When
waking up from prostration, the imam recited Subhanaka Allahumma
(Most Holy of You, O Allah), the congregation responded in unison.
While raising their hands, the imam and the congregation recited the
Rabbaniyah Prayer (Arabic version of the Our Father's Prayer).
f. Next, the Salam Walidatullah (or Salam Maria) is read.
g. The imam then recited the Zabur passage (aka the Psalm in Aramaic), and
the prayer ended.
4. The holy book
The Bible is the name for the holy book of Christians. The Bible
Although generally printed as a single book, it is actually a collection of 66
books that are officially recognized by Christians as inspired books by
the Lord God. Sometimes
the name of the Gospel is used for the Christian scriptures, but this is not true,
for the so-called Gospels are only four of the 66
the book in question, which is the first four books in the New Testament.
The word "Bible" comes from the Arabic, A l a n d K i t a b
l a n g u a g e s , w h i c h a r e
literally means "the book" or "the book", where the word Al is a typical
adjective in Arabic. In the Christian Scriptures themselves, the term
Biblical (which is derived from the Arabic term) is not used, because the
Christian Scriptures are translated into languages
Indonesia from its original languages, namely Hebrew, Aramaic and Greek.
By
Christians in Indonesia, the term "Bible" is used as a designation for the
Holy Book (in a similar sense to the word Bible in English),
is a collection of the combined Scriptures of the Jewish religion (Hebrew
Bible/Old Testament/Old Testament) and books that
Are written by people Christian First (Covenant
New /New
Testament). The Bible itself can actually also refer to the Holy Book of
Islam, the Qur'an.
The Bible consists of two main parts, namely the Old Testament and the New
Testament.
These major parts are called "Covenants" because the God of Israel made
covenant to man. In the Old Testament the covenant was made with Noah,
Abraham, Isaac, Jacob, Moses with the Israelites and David.Old Testament Sections
(Old Testament) itself is actually the Holy Book of Judaism, which contains
stories about the prophets of Judaism. In the New Testament, written by
The first Christians, the covenant was renewed between God and all mankind through
Jesus Christ. As the Holy Book of Judaism, almost
all books in the Old Testament were written in Hebrew, except for a few passages
written in Aramaic
, for example, the book of Daniel.
While all books
The New Testament was written in Greek with a number of Aramaic words
(the regional language of Israel at that time) and Latin (the language of the Roman
government
who was in power at that time), even though Jesus Christ himself was a Jew
is believed to speak in Aramaic on a daily basis.
E. The Development of Orthodox Christianity in Modern Times
Today, the followers of the "new" teachings are in the hundreds, especially among
educated young people. They are spread across Jakarta, Bandung, Surabaya, and Malang.
To gather the congregation, Bambang Noorsena formed the Syrian Orthodox Kanisah
Foundation. The inauguration was held at the Millennium Hotel in Jakarta, Barnabas
Suebu (former Governor of Irian Jaya) sat as the general chairman of the foundation.
Meanwhile, Dr. Anton Lesiangi (a core figure in Kosgoro) is the general secretary. They
still do not have their own church, because they are still waiting for the priest who will be
ordained in Syria.
However, so far the foundation has not been registered in the Christian
community in Indonesia. This was stated by Jan Kawatu, Director of Protestant Christian
Community Guidance (Bimas), Ministry of Religious Affairs, to Gatra. So far, according
to Jan, in order to control the birth of foundations from religious sects in the Protestant
Christian environment, his party has issued a circular submitted to notaries, so that they
do not authorize the establishment of a Christian foundation or institution before
obtaining official permission from the Director of Christian Guidance. "The permit is
necessary to know who they are, what their purpose is, and what kind of
the stream," said Jan. In addition, according to Jan, the Protestant Christian Guidance has
closed the door to new sects. "There are no more permits for new streams," Jan emphasized.
What lessons can we learn, Muslims with this Islamic-like Christian teaching
movement? That what appears to be the same from the outside is not necessarily the same
as what appears to be the same from the inside. As long as we can still adhere to the
teachings of the Qur'an and Hadith, God willing, we will not be influenced by various
teachings/sects that resemble Islam. Has not Allah Himself promised that the authenticity
of the Qur'an will be preserved until the end of time? No matter how smart non-Muslims
imitate the verses of the Quran, and no matter how similar non-Muslims worship
according to Islamic law, as long as our faith continues to refer to the Qur'an and Hadith,
Islam will be maintained.145 reviews
F. Religious Activities Orthodox Christianity
1. Holding Musabaqoh Tilawatil Gospel (MTI) using the Bible/Gospel in Arabic
(Similar to MTQ Islam)
2. Holding rawi and shatour events (Similar to reading/recitation of hadith syarah)
3. Holding a Nasyid event, even the Islamic name "Amin Albarokah" & Qasidah
Kristen (Arabic lyrics containing the gospel)
4. To become a follower of KOS, worshippers must undergo the baptism of "Abuna
Abraham O Men".
145: http://jurnalis.wordpress.com/1998/10/03/gereja-dengan-haji-dan-
Prayer:http://kristenkritis.blogspot.com/2011/01/sekte-kristen-kanisakh-ortodoks-syria.html
Posted by Himam Miladi at 11:27 PM
5. Looks very polite & accustomed to speaking Arabic (Ana, Antum, Syukron, etc.).
6. Cultivating Christian calligraphy.
G. The Difference in Principles of Islamic Teachings with Syrian Orthodox
Christianity
1. Islam rejects the divinity of Jesus (Qs. Al Maaidah 72) and occupies him as a
prophet, while KOS recognizes Jesus as God.
2. Islam believes that God does not have a Father & Mother (Qs. Al Ikhlash 3),
while KOS believes that there is a God Father, a child and a Mother. Mary as
Walidatul ilah (Mother of God).
3. Islam holds fast to the sanctity of the name and nature of Allah: Allah is
childless and unbegotten, Allah is Omniscient, All-Powerful, Omnipotent,
Seeful, Does not sleep and does not tremble with creatures, and so on.
Meanwhile, KOS is powerless to stem the shortcomings in the humanity of
Jesus written in the Bible.
CHAPTER XII
CATHOLIC CHRISTIANITY
A. History of Catholic Christianity
Christianity is one of the heavenly religions that today is the official religion
spread across Europe and America. This religion is named Christianity because it is taken
from the name of its bearer Jesus Christ, a religious honorary title for the Prophet Jesus
(as), according to this religious belief. In addition, it is very likely that this religion is
Christianity according to the description of the book of Acts verse 11 verse 26 which
reads: "The followers of Jesus were first called Christians" was in Antioch when Paul
was teaching there. At that time, Jesus had already
no longer a follower of her. Therefore, the inhabitants of Antioch then called Paul and his
followers Christians. The word Catholic comes from
Greek, meaning "for the public". This sentence is divided into two syllables: "Cathos' which
means 'for' the clan "Lichus" which means general'. Cathoslichus means for general or
universal. This word is first found in the writings of Ignatius of Antioch (Antkhiocia), a
letter sent to his congregations in Smyrna. In Christian/Catholic terminology, this word is
used for the following meanings:
1. The universal Church, as a distinguishing element from the local Churches.
2. The true Church, as a differentiator from the schisms
3. For historians, this is used to refer to the Church before the split between the
Western Church and the Eastern Church in 1054 AD.
4. Since the rise of the Reformation led by Marthinus Luther, the Western
Church has used this word for itself.
Catholicism first entered Indonesia in the first part of the seventh century in
northern Sumatra. This fact was first affirmed by Prof. Dr. Sucipto Wirjosuprapto to
understand this fact requires research and a series of news and testimonies spread over a
wider period of time and place. The news can be read in the ancient history written by a
historian Shaykh Abu Salih al-Armini who wrote the book "List of news of the church
and hermitage of the province of Egypt and the lands beyond it".
Christianity is one of the great religions in the world that is embraced by all the
faithfuls who recognize Jesus of Nazareth (now the city of Northern Israel, Lower
Galilee) as the Christ. The term Christ comes from the Greek word meaning "Anointed
One".in Hebrew it is called "Messiah" and in Arabic it is called Al-Masih. The religion
that was initially also embraced by the Jews, due to differences of opinion about the
Messiah, there was a separation, so that Orthodox Christianity was born, then. then
Roman Catholicism and then Protestant Christianity. What we will discuss in this
discussion is about Catholic Christianity which has an organized and centered
organization in the Vatican (Rome).
The term Catholic comes from the Greek word "Catholic" which means a
teaching that is spread throughout the world or can be accepted all over the world. The
first to use the term Catholic was Ignatius of Antioch. Furthermore, the meaning of the
word Catholic is considered as the name of the church's teachings that are seen as correct,
as opposed to the heresy teachings that appeared in its early days.
This Catholicism grew in the early fourth century AD, where the church received
official recognition from the Roman Emperor Constantine the Great (380 AD) in the
form of a monopoly of Orthodox Catholicism and continued to develop outside the
Roman empire
that is steady and strong, that is, worshipping Jesus Christ in the rite and related to
obedience to the Bishop of Rome.
The doctrine of faith is contained in the Nicene Creed of the Council of Nicaea in
325 AD and the Council of Constantinople in 381 AD which reads "I believe in the holy,
general, and apostolic Church. Since the onset of the reform, various meanings have
arisen about the term Catholicism. According to Marteen Luther (1483-1546) and Jean
Calvin, the German and French Christian hunters taught that the church was invisible
, then Catholicism means all Christians, even if there are differences between churches
and others. Then in the end the Protestant Christian church used the word Christian
instead of the word Catholic.
Christianity was originally for the Jews, but when Peter was working in Jerusalem
he baptized a Roman named Cornelius and his family in Caesarea near Jerusalem, and
Christianity became a world religion. In 42 A.D. Peter mysteriously moved to Rome and
then became the first Pope in Rome, a position he held for 25 years. He explained that in
49 AD there were already Christians in Rome, therefore Paul was taken to Rome as a
prisoner in 60 AD and was greeted with enthusiasm by Christians.
From the first to the fourth century Christianity has spread de around the
Mediterranean Sea, in the fourth to thirteenth centuries spread in the European world,
then expanded to the Americas, parts of Africa and Asia, and in the nineteenth and
twentieth centuries the international zending movement has explored the whole world.
B. Founder and Bearer of Christianity
As the founder and bearer of the first Christian religion was Jesus Christ. He is the
man God promised to be the Messiah described in the Old Testament as the equivalent of
the Prophets. As it is said that God included a promise to Abraham (Ibrahim), Isaac,
Jacob that their descendants would become a great nation.
Jesus Christ came from Nazareth who was born around 7-5 BC or 4 A.D. At the
age of 27 he began teaching his teachings in Galilee and later his teachings spread among
the Palestinians. He is believed by his followers to be the bearer of the good news of the
penetration of sin and many of his miracles. Jesus delivered his teachings only for about 4
years. Because on April 7, 30 AD, at the age of 30-31 he died at the Cross.
Before his death he had appointed 12 apostles and formed the first church in
Jerusalem with Peter as the head of the church. Apart from Jesus Christ as the founder of
Christianity, whose da'wah is only limited to the Palestinian area. Then the second person
who is very important as a Christian is Paul (6-67 AD) who lived at the same time as
Jesus, but never met Jesus. If Jesus laid the foundations of the basic ideas of Christian
ethics including spiritual views as well as the basic ideas of human behavior, then it was
Paul who managed the foundations of theology and added a form of worship to Jesus
Christ.
Paul's real name was Saul, coming from a Jewish family in Sicily (now Turkey),
he received a deep education in Judaism, but sometime after he reached the door of
Damascus, he became converted and deeply educated in Christianity. He moved to
Antioch and it was here that he founded a church with his followers who called
themselves Christians. Of the 27 books of the New Testament of the 14 books that are
Paul's work and influence on Christian theology, his ideas include the following:
1. Jesus was not only an impressive prophet, but also a holy one.
2. Jesus died for our sins and his suffering can set us free.
3. Man cannot escape from sins only by carrying out the commandments stated in
the Gospels, but can only by receiving Jesus wholeheartedly.
4. On the other hand, if people accept and believe in Jesus, then all sins will be
forgiven.
C. The Holy Book of Catholic Christianity
Basically, the holy books of Catholic and Protestant Christianity are the same,
namely the Bible or the Bible, which consists of the Old Testament and the New
Testament, but among the 49 books in the Old Testament there are 10 books that are not
recognized by Protestant Christians.
1. Old Testament Books
According to Maurice Bucaile, the book of the Old Testament was originally a
tradition of the Jewish people based on human memory that was always in the
sung by the Israelites in the form of poetry and prose, such as the song of breakfast, the
end of the harvest, the song of the well, marriage, and death.
The Old Testament is a collection of chapters with various contents that were
written for more than nine centuries in several languages that began with oral traditions,
many of which have been corrected and completed according to certain events and
occurrences or needs.
The old Testament according to the Jews is divided as follows:
a. The Book of the Law (Genesis, Exodus, Priesthood, Numbers, and People)
b. The book of the prophets includes the prophets of the past (Jehoshaphat, the
Judges, Samuel, and kings), the prophets who came later (Isaiah, Jeremiah,
Jezezich, and the 12 minor prophets from Hoes to Malachi).
c. The epistles consist of the Psalms, Job, Amtsal, Ruth, Nudub, al-Khatib,
Esther, Daniel, Ezra, Nehemiah, and Tawarekh.In addition to the old
testament for the Jews, there are several other books such as the Talmud and
the protocols of the Zionist clergy.
2. The Book of the New Testament
The New Testament consists of various books that are written and are the source
of the benchmark of faith and the source of Catholic Christian teachings. The New
Testament consists of four gospels, namely the Gospels of Matthew, Marcus, Luke, and
John. (Yahya).
a. Gospel of Matthew
The Gospel of Matthew is a continuation of the old testament, which shows that
Jesus has finished the history of the Children of Israel, where he always quotes the
covenant
long time to show that Jesus has acted as the Messiah. Likewise, in the Gospel of
Matthew, it is described about the genealogy of Jesus' descendants from David to
Abraham and he always highlights Jesus' attitude towards the Jewish law which contains
three joints, prayer, fasting, and almsgiving. Thus, the characteristic of Matthew's Gospel
is that of a group of Christian Jews who were severing ties with Judaism, but still
remained in the Old Testament.
b. Gospel of Mark
The Gospel of Marcus authored by Mark is the only Gospel author who describes
Jesus on the cross. According to tradition he was a friend of Peter in Rome, who
compiled his gospel after Peter's death. The entire Gospel of Mark is considered to be
official canon.
c. Gospel of Luke
The Gospel of Luke is a literary work that tells about prophetic duties, for example
in the Gospel of Luke it is said that the ascension of al-Masih occurred on the day after
being in the deeds of the apostles, Luke stated that the ascension of Isa al-Masih occurred
forty days after the post.
d. Gospel of John
In the Gospel of John, it is told about Jesus appearing to the 12 apostles. "At that
time Jesus came and stood in the midst of them and said peace to you, just as the Father
sent me, so now I am sending you."
D. Principles of Catholic Religious Teachings
1. Church Traditions
The Church is a fellowship of holy people returning before God because of the
work of Jesus Christ. The power of church tradition explains that the church is the only
institution that can explain the content of the holy book and will not make mistakes, the
church has a tradition that has the authority to complete the holy book which is the source
of God's statement.
Another tradition of the Catholic church is the Confession of the Prophet's Faith,
which is a summary of faith that has been commonly used by people who receive
baptism. The following is the form and content of the Imam Rasulli's confession:
a. I believe in God, the Almighty Father, the Creator of heaven and earth.
b. And I am Jesus Christ, his only begotten Son, our Lord.
c. Conceived of the Holy Spirit, born Virgin Mary
d. Those who suffered in the reign of Pontius Pilate were crucified, died and
were buried.
e. He who went down to the place of waiting, on the third day rose from the
dead.
f. He who ascends to heaven sits at the right hand of God the Father Almighty.
g. From there, he will come to judge the living and the dead.
h. I believe in the Holy Spirit.
i. The holy Catholic Church, the communion of saints.
j. Forgiveness of sins
k. Awakening of the body.
l. Eternal life.amen.
God in the Bible reveals Himself to man He created as Father, Word (Son), and
Holy Spirit. Christians know God in such a way that they form the term Triune God: God
(Father), God (Son), and God (Holy Spirit) are the core of Christian teachings. The Three
Persons are the same, the same
power, and equally glorious. All three are one in essence and have the same properties.
Omnipotence, immutability, holiness, non-dependence, belong to each Person of God.
Yohanes Calvin explains that third The person not get
separated into three separate figures. Each Person is God, and they are worshipped in
Oneness, not in three separate Persons when people call upon Him in prayer or when God
manifests His work for the creation and maintenance of man and the universe. God the
Father is not God the Son; God the Son is not God of the Holy Spirit; and God the Holy
Spirit is not God the Father.The three are distinguishable, but in essence they are
inseparable. These three titles or designations are used to show that there is a peculiarity
in the way God came down to this world,
even though in one job. The only verse in the Bible that is closest to the concept of the
Trinity (and indeed only the only one) that is always used as the main reference in stating
the proof of the concept of the Trinity in the Bible is: 1 John 5:7-8
a. "There are three who bear witness, the Father, the Son, and the Holy Spirit,
and they are one." This sentence very clearly states that the three
The Father, the Son, and the Holy Spirit are the same person, and are therefore
very close to the concept of the Trinity that is believed in everyday
Christianity.
b. The full text of this New Testament verse is as follows: For there are three
who bear witness (in heaven: the Father, the Word, and the Holy Spirit; and
all three are one. And there are three who bear witness on earth): Spirit and
water and blood and all three are one.
2. Roh Kudus
The Holy Spirit is from God the Father and God the Son. He was then sent by
Jesus Christ and Allah the Father to man, he came to the Apostles and disciples of Jesus
and the church on the day of Pentecost, after Jesus' ascension to heaven. The coming of
the Holy Spirit to the Apostles and disciples of Jesus to give them encouragement and
courage and courage to become patient people and encourage them to work hard to
spread the teachings of Jesus.
The understanding of Angels, that the Angels are faithful to God, worship and
praise Allah, convey God's will to man and always pray for the benefit of man. Catholics
celebrate angel days on March 24 for the angel Gabriel, September 29 for Mikail and
October 2 for Rafail.
3. Our Lady
The position of Our Lady who gave birth to Jesus Christ according to Roman
Catholicism far exceeds the position of angels and humans. On December 8, 1854. Pope
Pius IX has decreed that Our Lady is spared from sin, because she is in the
The womb is in a state of purity and during her life remains pure and remains a virgin.
Our Lady is considered to be the link between God and human effort, so there is a
connection between Mary, the church, and the human soul.
4. The Universe, Humans, and Ecstasy
The purpose of Allah creating the universe with all its contents is to give all its
infinite goodness to all creatures and mankind. in this case man can only know it by the
revelation delivered by Jesus Christ.
The first man God created was Adam, who originally dwelt in a lush and beautiful
garden so that he could nourish it with a warning from God. But it turned out that Adam
and Eve violated the prohibition, they could be tempted and influenced by Satan and as a
result they were expelled from the Garden of Paradise. Their transgression is the original
sin of man that God imposed on man on earth. Man's sin against God is a desecration of
God's glory and honor and no one forgives this sin except God Himself. The 10
commandments of God to humans are:
a. Do not worship idols, serve Me only and love Me more than anything. Worship
of God the Father, but also of God the Son, including the martyrs and saints,
because the saints are intercessors in their relationship with God. The attitude
and behavior of worship towards saints and their relics is not
means to worship idols or reverence for them because of God's command.
b. Do not mention the name of Allah, your Lord is not respectful. Do not use the
name of Allah in promises or oaths that will not be fulfilled, for perjury is a
great sin.
c. Keep the Lord's day holy. It means respecting Christian holidays such as
Sunday, the day of remembrance of Santa Maria, Easter day. Sunday is a
mandatory day for Catholics to gather to celebrate the Eucharist (Giving of
thanksgiving, as a meal that strengthens the human soul held by Christ.
d. Honor our parents, our parents, because they are God's substitute in guiding the
lives of their children to Heaven.
e. Do not kill, which means do not kill the human body, let alone a body that has
been baptized like Jesus became the Temple. People must maintain and meet
their daily needs well, therefore Catholics pay great attention to the poor, who
suffer, and are hungry, because compassion must be considered.
f. The sixth and ninth commandments are, do not commit obscenity and do not
want to commit obscenity. The purpose of this decree is to the married couple
who have been bound by the sacrament so that they are no longer tempted to
commit the forbidden fornication. This aims to prevent divorce, this is because a
marriage means that it has been united by God and should not be divorced.
g. The seventh and ninth commandments are not to steal and to want to belong to
fellow human beings unjustly. What is meant in this case is that humans have
the right to have to maintain their families, but the property rights in order to be
obtained halal, must not steal or cheat that is not their right.
h. The eighth commandment is, do not bear witness to lies against your fellow
human beings, act and speak according to what you think and love the truth,
according to the Catholic church.
As for eschatology in Catholic teachings, it is a teaching that regularly describes
all matters and knowledge about the last day of human life, such as death, hell, heaven,
punishment for sin and merit, the Day of Resurrection, and its judgment. Regarding the
Day of Resurrection there are signs as Jesus made, that at that time many Christians were
persecuted or killed and one another hated each other, love and affection froze, chaos
occurred here and there, disasters arose and Christians became weak. And towards the
end of the age there will be wicked people who oppose the kingdom of God and false
prophets will arise, but it is Jesus who will destroy them all.
At the time of the resurrection on the Day of Resurrection, the dead soul will
reclaim its body for all eternity, and then Jesus Christ will manifest his resurrection. The
one who acts as judge is Jesus Christ Himself, not God the Father, who judges everyone,
both Christians and non-Christians. Law
the main thing is the love and the priest to Jesus and no one can appeal his decision and it
is valid forever.
After the Day of Resurrection, the old realm was not actually destroyed but
changed in its new form, into a realm of holiness with God's love, which existed at that
time justice, which was free from evil, silent from chaos, the realization of this new realm
through the intercession of Jesus Christ. Heaven and hell will be given to the people
according to their deeds, surg is a place where they can be blessed to meet Jesus Christ,
angels, and saints. Hell is a place of torment reserved for demons, an eternal fire and the
human soul in hell can never see God the Almighty.
The Kingdom of God is a state when created in a new state of nature, where only
God rules over man. Heaven and earth have been united, all the angels and children of
God have been united with God in eternal life.
E. Institution and Worship
Just as Saint Peter and his Apostles by God's appointment formed a single council
of apostles, so the Bishop of Rome, Peter's successor and the Bishops, the successor of
the Apostles, were united in a similar way. The bishop of the Roman church, who
inherited permanently, a task which was specially given to Peter, who was the first
among the Apostles, was to pass on to his successors. Authority
obtained by the Bishop of Rome by his valid election and acceptance, along with the
ordination of the Bishop of Rome who can be elected Pope. Where the Pope has the
highest power over all the particular churches and their groups.
Partial churches, where there is a single Catholic church, especially a diocese. The
diocese is part of God's people, entrusted to the bishop to shepherd in cooperation with
priests. Bishops accept teaching and leadership assignments. In the institution of
consecrated life, there is a religious community that is precisely located in a house
(monastery) that is legally established under the authority of the leader. Monks are bound
by strict terms and regulations.
The task of sanctifying is carried out first by the bishops, but also by the priests.
The sacraments of the new covenant held by Christ the Lord and entrusted to the Church
as an act of Christ and the church, are signs and means of expressing and strengthening
the Faith, offering honor to God.
According to the Roman Catholic Church there are seven types of Sacraments,
including:
1. The Sacrament of Baptism
The sacrament of baptism or bathing is following Saint Paul towards his disciple
Ephesus. For the purpose of salvation, where man is freed from sin, born again as a child
of God and united with the church after being made like Christ with the washing of water
and the obligatory formulas of words.
2. The Sacrament of Confirmation
The purpose of this sacrament is that the baptized person may continue his Christian
initiation, be enriched with the anugerh of the Holy Spirit and be perfectly united with the
Church.
, so that he may grow stronger in word and deed to be a witness of Christ spreading and
defending the faith.
3. Sacramen Ekaristi
This sacrament is holy and noble, therefore he recounts the crucifixion in
Golgotta and he himself exemplifies Jesus on the night before the crucifixion. Where
Jesus ate with his Apostles.
4. The Sacrament of Penance
In the sacrament of repentance, mankind confesses its sins to the legitimate
servant (faith), repents of all mistakes, and intends to improve itself, obtaining
forgiveness from God.
5. The Sacrament of Anointing of Pain
This sacrament is intended where the church surrenders the faithful, who are
dangerously ill, of Christ so that he may relieve and save them, given by anointing them
with oil and saying the words according to the liturgical book.
6. Priesthood Sacrament
With the sacrament of the priesthood, which is held by divine ordination, some
believers are appointed as ministers of the spiritual consecrated and assigned as the
person of Christ the head according to their respective levels to minister to God's people
with the task of teaching, sanctifying, and leading.
7. The Sacrament of Marriage
The covenant between women and men constitutes a common life, and its nature
is directed to the welfare of husband and wife as well as to the birth and education of
children, by Christ the marriage between those baptized is raised to the dignity of the
sacraments.
The sacrament is a sacred sign that in a similar way to signifies the spiritual
effects, which are obtained by the blessings and requests of the church. The Church in
carrying out the duties of the priesthood of Christ, celebrating daily worship, in that
worship the Church hears God speak to her people, celebrates salvation and constantly
praises Him with singing, prayer and praying for salvation to the whole world. The clergy
are obliged to hold daily worship, while the members of the consecrated institutions
(monks) and the apostolic societies are obliged to follow their respective constitutions.
Christians who die should be given a church burial, the church strongly
recommends that the custom of burying the dead be maintained
. To support the sanctification of God's people, the church recommends that the faithful
specifically honor Santa Maria as the Virgin and Mother of God, who was appointed by
Christ to be the Mother of all people. The prktek should be maintained to place gambr or
holy statues in churches for the respect of the faithful.
Holy places are places dedicated to divine worship, or the graves of the faithful by
consecration or blessing as commanded in the liturgical books. The church should have
its own funeral home that
is reserved for believers and should be blessed. The Sunday on which the Easter mystery
of the Apostolic Tradition is celebrated must be kept as the first obligatory holiday for the
whole church. Likewise, the obligatory feast, namely, the Nativity of the Lord Jesus, the
feast of the Ascension of God, the feast of the body and blood of Christ, the feast of the
Blessed Virgin and others.
CHAPTER XII
PROTESTANT CHRISTIANITY
Christianity is one of the major religions in the world with many followers, which
is part of the Christian Church that broke away from the Roman Catholic Church at the
time of the Reformation, which was a revolution in Christianity in Europe in the 16th
century AD. This Protestant name originated from the word protest launched by German
kings or princes who supported the reform against the decision of the Catholic majority.
Because it prohibits the expansion of reforms. That
spearheaded by Lutherans who opposed strong pressure from the Roman rulers, and from
this protest in the trial at Speyer the Protestants were born.
After the Middle Ages, fundamentally and radically, there was a change and
renewal of society. The Renaissance began a period of transition between the Middle
Ages and the modern era. The existence of humanism movements in Europe has had a
positive and negative impact on the church. Individualism became an important factor in
Europe at that time, because on the one hand it caused a fundamental change in the
culture of the European nation and on the other hand the church was affected by moral
deterioration, starting from the Pope to the princes and kings. The luxurious life in the
papal court exceeded the luxury of the kings of France and England, while the socio-
political changes were so sharp that the position of the clergy was displaced by mystical
laymanship. The clergy and monks lost their monopoly in society. At its peak, it turned
out that Geraja abused his authority by selling indulgence and absolution letters to church
members. This is what causes Protestants to disapprove of the teachings and practices in
the Roman church.
A. History of the Birth of Protestant Christianity
The birth of Protestant Christianity where there was a difference between
theology and the Bible, prompted Luther, who was then a member of the Order of
Augustine under the leadership of Johan van Staupitz, to initiate reform. Luther could not
accept the sale of indulgences from the archbishopric, during the time of Pope X, to
obtain funds to build the church of St. Peter, which would later become the pride of the
Church of Rome.146 Therefore it is the same as
degrading the dignity of God, where forgiveness of sins and peace with the church can be
obtained with money without the sacraments. It was then that Luther discussed with
theologians, who then formulated 95 postulates on the abolition of torture that he
introduced in 1517, which he affixed to the wall of the door of the church in Wittenberg.
As a result of Luther's actions, he was accused by the Catholic Church of being a
person who had gone astray and tried to stop all his activities. However, his teachings did
not become extinguished but became more widespread and received a warm welcome
from the European people. In 1529 a state meeting was held in Speyer and a decision was
taken to abolish the Edicta Warms and issue a decree on the violation of the reform
movement. At the decision of the kings and nobles who were present and supported
Luther, they lodged a strong protest. Since then, Protestant Christianity was born.
B. Founders of Protestant Christianity
1. Martin Luther
The founder of Protestant Christianity is Martin Luther. He was born on
November 10, 1483 in Eisleben, Germany. He came from a farming family in Thuringia.
His father, Hans Luther, wanted Luther to become a law scholar, so he had to study
philosophy first. At that time in Erfurt the dominant was a scholastic subject. After he
finished his lesson, one day in the middle of his journey he was hit by a heavy rain with
lightning. Because he was afraid and he prayed, he said, "Good Santa Anna, help me, I
want to be a Rabib.
Two weeks after that the promise was fulfilled, he then entered the monastery of the
Eremit Agustin order, which was strictly disciplined.147 reviews
While in the monastery he studied theology and in 1507 he was ordained a priest.
In 1510 he was sent to Rome, but what he saw in the chapels of the Roman church was
the behavior of the clergy who made his heart flutter. He saw the lavish and extravagant
clergy, and he also saw the travelers who came to get various indulgences and absolution
easily. Then in 1512 he obtained a doctorate at the University of Wittenberg and was
active in it. Gradually he let go of all his doubts and doubts and found the assurance that
God's Grace was not poured out by the sacrament into the soul of man but in the word of
God's forgiveness alone. God can give man freedom from his sins, but God does not
demand anything from man, the most important thing is faith.
Luther attacked the mystical ideals of life in the church, which sought to obtain
salvation directly from Jesus. He bases his teachings on the Faith of Grace as the source
of human life. Luther's point of teaching is his encounter with God in the Bible, which is
different from Catholic teaching about God's relationship with man. He held that God is
only the supreme one, there is no God incarnate in man, human experience will not be
able to achieve God's will, human deeds have value while Yuhan cannot be judged. Man
can only try to find the way of salvation with his faith. Therefore, indulgences against the
Saints are not justified.
2. Ulrich Zwingli
147 Ibid,... pp. 132-133.
Since the events at Wittenberg, where Luther promulgated his 95
postulates, the development of the church reform has continued despite many
obstacles. In 1519 Ulrich a priest in Glarus, Einsiedein and Zurich supported
Luther's movement by spreading the activities of renewal.
Between Luther and Zwingli there was a difference about the church.
Luther still kept the old church as long as its content changed, while Zwingli
wanted all of them to change, both in content and form. According to Luther, the
issue of the Lord's Supper is not a human act but a gift of God that He has given
to declare that God has been able to justify sinful people because of His love and
His grace. Meanwhile, according to Zwingli, the holy communion is a fraternal
dish.
3. Jean Calvin
Jean Calvin (1509-1564) was a French scholar of law. He was diligent in
studying the writings of the old church and was attentive to theology. He entered
the reform movement in 1533, because his teachings led to a strictly disciplined
form of theocratic government, so he was expelled from France. In terms of the
doctrine of justification by faith, Calvin aligned himself with Luther, but he
emphasized the importance of purification for the new life of Christians, in which
the congregations who listen to the word of God and who partake of the holy
communion must be in a state of holiness, and those who do not heed the
warnings will be subject to church sanctions.
The differences between the teachings of Luther and Calvin are:
a. According to Luther, everything that is not clearly contrary to the Bible can
still be used, such as candles, clothes, statues, crosses, and others, while
according to Calvin, everything that is not regulated in the Bible should be
abandoned.
b. According to Luther, the church and its arrangement are objective, as what
God has given, as a place to preach the Gospel about the justification of man
for God's grace delivered in sermons and sacraments. As for Calvin, the
church is not only an objective place to preach the salvation of believers but
also subjectivally a communion of believers with Christ to one another. The
Holy Congregation is ruled only by Christ and is obliged to teach the honor of
God's kingdom in the world.
c. The church organization according to Luther has surrendered itself completely
to the government, whereas according to Calvin the church is not dependent
on the government, it is self-governing because Jesus Christ is their only
government.
d. According to Luther in the Lord's Supper, that the bread and wine are only
symbols, and that the glorified body of Christ is everywhere. Calvin, on the
other hand, considered the bread and wine to be the instruments used to give
the true body and blood of Christ to Christians, because the body had died and
risen again for the Christian life now in heaven. Then bread and wine
it should not be considered the same as his body and blood, but only as a sign of
God's grace and love in Jesus Christ.
C. Protestant Christian Development
1. Developments in the Western world
The emergence of various Protestant church schools and sects was influenced by
the Enlightenment movement and revival in the mid-17th century
M.148 The enlightenment movement shows that man does not need to
submit to beliefs that come from outside their person, such as customs, al-book, church and
so on. Let people adhere and justify according to their own rationality.
According to the enlightenment, Christian religious beliefs are ancient and
irrational, so they must be replaced with scientific ones, with modern and liberal religious
science, where the church must be separated from the state. Some Western societies have
embraced modern theology, but some still persist in the Bible. With the emergence of a
spirit of tolerance that gave birth to countries that were neutral from the influence of the
church, the church became free to move on its own. This has led to the emergence of
religious movements that are revival or revival such as in England and America. This
revival movement sought to attack the enlightenment and church theology because it
assumed that the church no longer existed.
2. Developments in America
148 Ibid, p. 143.
The Christian Church in America until 1783 was influenced by the Anglican
Church of England. Since the 18th century Protestant Christianity in America has
increased, thanks to the efforts of Jonathan Edwards. This religious figure who became a
follower of Calvin's teachings encouraged the revival movement whose goal was to repair
the damage caused by the chaos of orthodoxy as a result of the Enlightenment. In the
19th-20th centuries, Protestant Christian society in America was then divided among
liberal and fundamentalist believers. The liberal school is open in the context of scientific
development, so that the view arises that Christianity and science are parallel or
harmonious. Meanwhile, this fundamentalist school moves and tries again to make the
church adhere to the principles of the Christian faith and reject modern thinking.
3. The Development of Protestant Christianity in Africa
In addition to the North coast of Africa facing the Mediterranean Sea, which are
Islamic Arab countries, almost all of Africa is a follower of Christianity, both Protestant
and Catholic. In countries, especially the former British colonies, most of the prominent
ones are Protestants such as in Nigeria, Kenya, and South Africa.
At first, various Protestant sects and sects in Africa were difficult to unite, but
over time they have now joined in one forum, namely the Council of Churches in Africa.
The challenges faced by Christian missions in Africa are as follows:
- Socioeconomic conditions born from life patterns that are not in accordance
with African culture.
- There is a gap among industrial workers and the problem of urbanization.
- Christian values originating from the Western world are considered to
undermine the original cultural values.
4. Developments in Asia
- In India
Protestant Christianity entered India which brought teachings that had been
influenced by the Pietist and Revival movements. Then the spread of the five famous
teachings are:
a. Churches and schools should go hand in hand and every Christian should be
able to read the Bible.
b. The Bible must be translated into the local language.
c. The preaching of the Gospel must be based on the results of research on the
people who will hear it.
d. The purpose of preaching the gospel is to be emphasized on personal repentance.
e. It is necessary to quickly establish a self-contained indigenous church with
native servants.
- In Japan
The development of the system of spreading the gospel in Japan is individual,
which is with an individual approach, and with Western educational institutions. With
this way, many Japanese people are interested in converting to Protestant Christianity. In
addition, an approach was also carried out to the lower class who suffered from social
deprivation as a result of the massive industrialization program.
- In Indonesia
The Dutch entered Indonesia in 1596, then they established a trade union with the
abbreviation VOC, although they were more engaged in the economic field to make as
much profit as possible, but they also came to Indonesia to spread Protestant Christianity.
So when the VOC occupied Ambon, Minahasa and Sangir, which had previously been
entered by Catholicism, they tried to make the people embrace Protestantism. But
because the VOC people's attention was less to religion, Protestants in the 17th century
were not so developed in Indonesia.
After the fall and end of the VOC and the government power taken by the Dutch
government, only then did Protestant Christianity get an opportunity to open up. In the
big cities there are churches on the initiative of the government and gospel teachers. In
the 20th century, after the Protestant churches underwent a renewal, various Protestant
sects and sects gradually grew in Indonesia.
D. Divisions and Sects in Protestant Christianity
1. Split
Christianity was actually a sect of Judaism, which accepted Jesus as the Messiah
as it is in the Torah. However, due to the fierce opposition of the first generation of
Christians, there was a split with the Jews who did not recognize Jesus as the Messiah.
During the time of Constantine the Great (313 AD), the Romans tolerated
Christianity and gave the right to life, so in 380 AD Christianity grew in the form of
orthodox Roman Catholicism, holding its monopoly on the European continent, in
addition to the influential Byzantine Church (Greek Christianity) in the Balkans to
Russia. The conflict between Western Christianity and Eastern Christianity was born, so
the Roman Catholic Church and the Eastern Orthodox Church (Greek) were born. The
split intensified during the Reformation movement in the 16th century, and various sects
were born that split from the Catholic Church.
2. Sects in Protestant Christianity
Protestant churches in Indonesia include:
1. Huria Christian Batak Protestant, Tarutung
2. Sumatra Methodist Church, Medan
3. Evangelical Kalimantan Church, Banjarmasin
4. Protestant Church in Indonesia, Jakarta
5. Maluku Protestant Church, Amboina
6. Pasundan Christian Church, Bandung
7. Javanese Christian Churches, Central Java
8. Jawi Wetan Christian Church, Malang
9. Bali Protestant Christian Church, Den Pasar
10. Central Sulawesi Christian Church Poso.
E. Principles of Protestant Christianity
1. Trust System
a. The Apostolic Confession of Faith
The existence of this confession of faith was originally made by the Apostles
which was then gradually compiled with the Twelve Articles of Faith.149 At first, the
Christian church's confession was simply a simple formula: 'Jesus is God' or 'Jesus is the
Christ'. With this confession, a person can be baptized. Then it is the one who fosters the
recognition that Jesus Christ is the Holy Spirit. In this case it means that it is the Holy
Spirit who reveals to man that Jesus is God. And so on, so that the confession consists of
three parts, namely about God the Father, Jesus the Father, Jesus Christ and about the
Holy Spirit. Which three are believed to be the Trinity.
b. Beliefs about God
According to the Christian teaching about God, it must be seen from two sides,
namely, on the one hand, that God cannot come down from heaven and on the other
hand, God becomes a man in Jesus Christ, which between the two has the same pressure
without having to fuse one with the other. Which is illustrated in the coming of Jesus, that
the living God has revealed himself as the One who is truly God and truly man.
As it is said in John 4:24, 'God is the Spirit and whoever worships Him must
worship Him in the Spirit and in truth'.150 This means that God is not a creature that is not
limited by space and time. Since God is Spirit, those who worship Him must worship in
the Spirit and truth. So
149Ali Anwar, Tono TP, Comparative Science of Religion and Philosophy, (Bandung: Pustaka Setia,
2005), , p. 98.
150 Hilmam Hadikusuma, Anthropology of Religion, p. 151.
outward worship would be meaningless before God if the person was not in the truth, and
no one would be righteous before God if he did not receive the truth in Jesus.
c. Jesus Christ
As stated in the second part of the Apostolic Confession of Faith, Jesus Christ has
the same honor as God the Father, in the sense that the church believes that Jesus Christ
is indeed God and at the same time truly human. This paradoxical formulation does not
mean that one can be fused with the other. Because Jesus is not between God and man,
nor is he a half-God man, but is truly God and a real man.
d. Sacrament
The sacrament is the center of worship which is the act of divine birth or also
called the real word. The need for the sacrament is for salvation so that people may
receive the gift of justification. According to Protestant Christianity, the sacrament is of
two kinds, namely; the sacrament of baptism and the sacrament of the Lord's Supper.
Which the sacrament of the holy supper means thanksgiving, where when Jesus
is carried out spiritually and meaningfully, it is in the form of bread and wine that
become food. With the understanding that not only the body needs food but also the
spiritual in human beings needs it.
2. Universe, Ethics and Eschatology
a. Nature and humans
The universe is God's creation and God works in his creation, in the human world
God has commanded God to cultivate it, the ability given to man is in His words that
apply until now, as long as man is aware of God's command, man will be responsible to
his God.151 reviews
According to Protestant Christianity, everyone who believes in Jesus Christ is
created as a new man. The way to become a new human being is to be born again, that is,
to give eternal life from God through Jesus by believing in him and accepting him as
Lord and Savior. A person's rebirth is done by the Holy Spirit and occurs instantly at the
time of that person's belief.
b. Ethics
Ethics according to Christianity are sourced from al-Kitab, as for the basics
Is:
- There is a belief in God who reveals himself in Jesus Christ.
- Confession of man and his views according to al-Kitab.
- Freedom of the human will.
c. Eschatology
Eschatology is the science of the end times, as stated in the apostolic confession
of faith that states that Jesus Christ will come a second time into the world to punish the
living and the dead. Become a center of day knowledge
151 Ibid, pp. 159-160.
This apocalypse lies in Jesus Christ as the deadened and the believed. In this relationship
there are two things that are important to note, namely, about the salvation and the second
coming of Jesus from the kingdom of God.
BAB
SIMMERS RELIGION ISLAM
Since prehistoric times, the inhabitants of the Indonesian archipelago have been
known as sailors who are able to sail the open sea. Since the beginning of AD, there have
been shipping and trade routes between the Indonesian archipelago and various regions
on the Southeast Asian mainland. The western region of the archipelago and around
Malacca since ancient times has been a point of attention, especially because the produce
sold there is attractive to traders, and has become an important transit area between China
and India. Meanwhile, nutmeg and cloves from Maluku are marketed in Java and
Sumatra, to then be sold to foreign traders. Important ports in Sumatra and Java between
the 1st and 7th centuries AD were frequented by foreign traders such as Lamuri (Aceh),
Barus, and Palembang in Sumatra; Sunda Kelapa and Gresik in Java. At the same time,
there were also traders from the Middle East.They not only bought and peddled
merchandise, but there were also those who tried to spread Islam. Thus, Islam has existed
in Indonesia along with the presence of these Arab traders. Although it has not been
intensively spread throughout Indonesia.]
A. The Entry of Islam into Indonesia
Islam i s o n e o f t h e m a j o r r e l i g i o n s i n t h e w o r l d t o d a y . T h i s
r e l i g i o n w a s b o r n a n d d e v e l o p e d i n t h e L a n d o f A r a b i a . I t s
f o u n d e r w a s Muhammad. This religion was born as a reaction to the low morals of
humans at that time. Humans at that time lived in a state of low morals and ignorance
(ignorance). They no longer heed the teachings of the previous prophets. It causes
humans to be
at the lowest point. Idolatry, murder, adultery, and other lowly acts were rampant. Islam
began to be broadcast around 612 in Mecca. Because the spread of this new religion was
challenged by his environment, Muhammad then moved (emigrated) to Medina in 622.
From here Islam developed throughout the world. Muhammad established his fiefdom in
Medina. His government is based on Islamic rule. Muhammad then tried to spread Islam
by expanding his territory. After Muhammad's death in 632, the process of spreading
Islam was continued by the caliphs appointed by Muhammad. By 750, Islamic territory
had included the Arabian Peninsula, Palestine, North Africa, Iraq, Syria, Persia, Egypt,
Sicily, Spain, Asia Minor, Russia, Afghanistan, and areas of Central Asia. At this time
the ruling was the Umayyads with the capital Damascus.152 reviews
In 750, the Umayyads were defeated by the Abbasids who ruled until 1258 with
the capital at Baghdad. During this period, there was not much expansion of the territory.
The concentration is more on the development of Islamic science, culture, and
civilization. Baghdad became a center of trade, culture and science .
After the Abbasid rule, Islamic power was divided. This division resulted in many
regions secederating. As a result, the spread of Islam is carried out individually. This
religion can develop quickly because Islam regulates the relationship between Man and
God. Islam is disseminated without coercion to
everyone to hug him. Islam entered Indonesia in the first century of Hijrah
152 Azyumardi Azra, The Islamic Renaissance of Southeast Asia, The History of Discourse and
Power, ( Bandung: PT. Remaja Rosada Karya, 1999), p. 8.
or the seventh/eighth century AD. This may be based on the discovery of the tombstone
of a Muslim woman named Fatimah bint Maimun in Leran near Surabaya which is 475
AH or 1082 AD. Meanwhile, according to the report of a Moroccan traveler Ibn Battuta
who visited Samudra Pasai on his way to China in 1345 AD.
The Islamic religion of madhhab Shafi'I has been firmly established there for a
century. Therefore, the XIII century is usually considered the beginning of the entry of
Islam into Indonesia. The first area visited was the North coast of the island of Sumatra.
They formed the first Islamic community in Peureulak East Aceh which then expanded
until they were able to establish the first Islamic kingdom in Samudera Pasai, North
Aceh. Around the beginning of the fifteenth century, Islam had strengthened its position
in Malacca, the center of Southeast Asian trade routes and then spread its wings to other
regions of Indonesia. At the beginning of that century, Islam was able to set foot in
Maluku, and most importantly to several trading cities on the North Coast of Java Island
which for several centuries became the center of the Hindu kingdom, namely the
Majapahit kingdom.
In the not too distant time, namely the beginning of the seventeenth century, with
the conversion of the ruler of the Mataram kingdom, Sultan the Great, the victory of
religion almost covered most of Indonesia. In contrast to the entry of Islam into other
countries in other parts of the world, namely by military force, the entry of Islam into
Indonesia in a peaceful way is accompanied by a spirit of tolerance and mutual respect
between the spreaders and adherents of the new religion and the adherents of the old
religion (Hindu-Buddhist). It was brought by Arab and Ghujarat traders in India who
interested in spices. The entry of Islam through India, according to some observers,
resulted in the fact that Islam that entered Indonesia was not pure Islam from its center in
the Middle East, Islam which had been heavily influenced by mysticism, so that there
were many irregularities in its implementation.
Al-Attas argues that in the first stage of Islam in Indonesia what stood out was
the legal aspect rather than the mystical aspect because he saw that the tendency to
interpret the Qur'an mystically only occurred between 1400-1700 AD. However, since
the middle of the nineteenth century, the Indonesian Islamic religion gradually began to
abandon its syncretic characteristics after many Indonesians established relations with
Mecca by performing the hajj. Especially after the improvement of sea transportation,
more and more Indonesians are performing the hajj, and some of them even live for many
years to learn the teachings of Islam from the center, and when they return to Indonesia
they become spreaders of orthodox Islam.153 reviews
Arguments about the entry of Islam into Indonesia;
1. Islam for the first time entered Indonesia in the first century of the
Hijrah (7th/8th century AD) and directly from Arabia.
2. That the first area visited by Islam was the coast of Sumatra and that
after the formation of the Islamic community, the first Islamic king
was in Aceh.
153A. Hasymy, The History of the Entry and Development of Islam in Indonesia, (Bandung: Al Maariif,
1981,) p.385.
3. That the first Islamic missionaries who came to Indonesia concurrently
served as merchants.
4. That the broadcasting in Indonesia was carried out peacefully.
5. That the arrival of Islam brought high intelligence and civilization in
shaping the personality of the Indonesian nation in withstanding
suffering and fighting against the colonization of foreign nations.Dr.
Hamka concluded that Islam has gradually come to our homeland
since the first century (7th century) brought by Islamic merchants.
1. He's in Gujrat
Most Dutch scholars hold the theory that Islam in Indonesia originated in the
Indian Subcontinent. Pijnappel is one of the scholars who put forward this theory, he
relates the origin of Islam in Indonesia to the Gujarat and Malabar areas. According to
him, the Arabs of the Shafi'i school migrated and settled in the Indian region which then
brought Islam to the archipelago. Snouck Hurgronje later developed this theory, arguing
that when Islam gained a firm foothold in several port cities of the Indian Subcontinent,
many of them Muslims lived there as intermediary traders in Middle Eastern trade with
the archipelago. 154 reviews
Then they came to the Malay world (Indonesia) as spreaders
Islam first, after that they were followed by the Arabs. He said
154 Taufik Abdullah, (ED), History of Muslims, (Indonesian Ulema Council, 1991), p.40
that the 12th century as the most likely period of the beginning of the spread of Islam in
the archipelago. Apart from them there are still several Dutch scholars who agree that
Islam in the archipelago came from Gujarat on the grounds that the tombstones found in
Pasai, one of which is the tombstone found in the tomb of Maulana Malik Ibrahim in
Gresik and also in East Java, It turns out to be the same shape as the tombstone found in
Cambay, Gujarat. For some of these reasons, they conclude that Islam in the archipelago
originated in India
2. Arabic Theory
One of the historians who supports this theory is Prof. Hamka. He stated that
Islam had come to Indonesia in the first century Hijri (7th to 8th centuries AD) directly
from Arabia with evidence that a bustling and international trade route had begun through
the Strait of Malacca which connected the Tang Dynasty in China (East Asia), Srivijaya
in Southeast Asia and the Umayyad Banu in West Asia. In addition to Hamka, Arnold
also argued that Arab traders also spread Islam when they were dominant in West-East
trade since the early centuries of the Hijri or the 7th and 8th centuries AD. Although there
are no historical records of their activities in the spread of Islam, he assumes that they
were also involved in the spread of Islam to the local population in the archipelago. This
assumption is reinforced by Chinese sources that, towards the end of the 7th century, an
Arab merchant became the leader of an Arab Muslim settlement on the coast of Sumatra.
Some of these Arabs
reportedly married to a local woman. According to Arnold, members of this Muslim
community also carry out activities to spread Islam.
3. Persian theory
The builder of this Persian theory was Hoesein Djajaningrat. The Persian theory
focuses more on the culture that lives among the Indonesian Islamic community which is
felt to have similarities with Persia, including, first, the commemoration of the 10th of
Muharram or Ashura as the Shi'a commemoration day for Husayn's death. This
commemoration is in the form of making Ashura porridge and the celebration of the ark.
Second, there is a similarity in the teachings between Siti Jenar's teachings and Iranian
Sufi teachings, namely al-Hallaj, even though al-Hallaj has died, but his teachings
continue to develop in the form of poetry, so that Shaykh Siti Jenar who lived in the 16th
century can study it.155 reviews
With these facts, Hoesein concluded that Islam in the archipelago originated from
Persia. The information above shows that there are differences in the population about
where and when Islam entered the archipelago. As for the question of who brought Islam
to the archipelago, the above historians seem to agree that Islam was brought by traders.
According to Azyumardi Azra, there are several weaknesses of the theories presented
above.
1. The Indian theory developed by Dutch scholars, this weakness was seen when at
that time India was ruled by a Hindu, besides that the weakness of this theory
can be seen from the religious understanding or madhhab embraced by the
Indian people and the archipelago, which is India
holds the Hanafi school while the archipelago has the Shafi'i school.
155 Taufik Abdullah, p.118
2. The Arabic theory that Islam entered in the 7th/8th Century AD brought by
Muslim traders, this theory seems weak when there is information that when in
the land of Arabia led by the Umayyad caliph King Srivijaya once sent a letter to
two Arab kings, namely Mu'awiyah bin Abi Sofyan and Umar bin Abdul Aziz,
where the king of Srivijaya asked the king of Arabia (Banu Umayyah) to send a
person with a good religious understanding to teach him about Islam. So this
shows that the traders who came to the archipelago in this century did not spread
Islam but only for economic purposes. In addition, this theory is considered
weak because there is no evidence that there are local people who converted to
Islam in this century.
Seeing from these weaknesses, Azyumardi Azra then expressed his opinion about
the entry of Islam into the archipelago. It seems that Azra indirectly somewhat agreed
with the arrival of Islam in the archipelago in the 7th century, however, it was only
embraced by the Arab swords who traded in the archipelago, Islam began to spread and
was only embraced by the people of the archipelago in the 12th century, which was
spread by wandering Sufis who came from Arabia. This reason is strengthened by the
early Islamic style adopted by the people of the archipelago, namely Sufistic Islam,
because during the time of al-Gazali emerged wandering Sufis who aimed to spread Islam
selflessly, so these Sufis came and spread Islam in the archipelago.
The spread of Islam was not carried out by violence and there was no conquest of
the country, so the path was that gradually the Shafi'I School had an effect
from the beginning of this development, until the Islamic King of Pasai Samudera was a
religious expert in the fiqh of the Shafi'i School. The arrival of Islamic scholars from
abroad to Aceh strengthens the ideology of the Shafi'I School that has been planted by the
kings of Pasai.I I admits that foreign scholars who come here, in addition to our scholars,
learn about Mecca, Syria, Yemen, and others. But all of this does not eliminate the
personality of Indonesian Muslims in the context of Muslims around the world, but
impresses the greatness of Indonesian Salafussalihin, so that Aceh becomes the "Porch of
Mecca".
1. Islam entered Indonesia first in Aceh, the first Islamic kingdoms were Perlak,
Lamuri and Pasai3.
2. The first Islamic broadcasters in Indonesia did not only consist of Indian
merchants from Gujarat, but also consisted of Islamic missionaries from the
Arab nation.
3. Among the first sects embraced in Aceh were Shi'ah and Shafi'i.
B. Patterns and Development of Islam in Indonesia
1. The Period of Sulthanan
To see more clearly the picture of Islam in the sultanate or kingdoms, it will be
described as follows. In areas that have been touched very little by Hindu-Buddhist
culture, such as Aceh and Minangkabau in Sumatra and Banten in Java, Islam has
profoundly influenced the religious, social and political life of its adherents so that in
these areas Islam has shown itself in a purer form. In the kingdom of Banjar, with the
conversion of the king to Islam, the subsequent development of Islam was not so difficult
because
The king supports it with facilities and other facilities and the results bring to the life of
the people of Banjar who are truly Islamic. 156 reviews
Concretely, religious life in the Banjar kingdom is realized by the existence of
mufti and qadhi for the services of Muhammad Arsyad Al-Banjari who is an expert in the
field of fiqh and Sufism. In this kingdom, there has been a successful codification of laws
that are completely oriented towards Islamic law called the Sultan Adam Law. In this
Law, the impression arises that the position of the mufti is similar to that of the current
Supreme Court which is in charge of controlling and if necessary functioning as an
institution to appeal from ordinary courts.
It is recorded in the history of Banjar, the law of killing apostates, the law of
cutting off the hands of thieves and abuse for those caught committing adultery. In the
end, the position of the Sultan in Banjar was not only a holder of power in the kingdom,
but was further recognized as Ulul amri of the Muslims throughout the kingdom. To spur
the spread of Islam, an organization was established called Bayangkare Islah (guardian of
good deeds). That was the first organization to run the program systematically as follows:
1. The islands of Java and Madura are divided into several working areas of the
guardians.
2. In order to blend the spread of Islam, it should be tried so that Islam and
Javanese traditions reconcile with each other.
3. A mosque should be built that becomes a center for Islamic education.
With these relaxations, the rulers and rulers of the kingdom were moved to
embrace Islam. If the ruler embraces Islam and introduces Islamic shari'a into his
kingdom, the people will also convert to religion
156 Azyumardi Azra, Ibid,.., hlm.35
and will carry out its teachings. Likewise with the kingdoms under his rule. This is like
when it was led by Sultan Agung. When Sultan Agung converted to Islam, the kingdoms
under the rule of Mataram also converted to Islam such as the kingdoms of Cirebon,
Priangan and so on. Then Sultan Agung adjusted the entire royal administration to
Islamic terms, although sometimes it was not in accordance with the true meaning.
2. Colonial Period
In the midst of the relatively peaceful process of social transformation, Western
traders, namely the Portuguese, then the Spanish, followed by the Dutch and the
British.The goal was to conquer the Islamic kingdoms of Indonesia along the coast of the
archipelago. Especially after the arrival of Snouck Hurgronye who was assigned to be an
advisor on indigenous and Arab affairs, the Dutch East Indies government was more
daring to make wisdom regarding Islamic issues in Indonesia because Snouck had
experience in field research in Arab countries. Java and Aceh. Then he put forward his
idea which is known as Islamic politics in Indonesia. 157 reviews
With politics he divided Islamic problems into three categories, namely:
1. The field of pure religion or worship.
2. Social and community field.
3. Politics.
157 Taufik Abdullah, Ibid,.. hlm.144
In the field of pure religion, the colonial government gave freedom to Muslims to
carry out their religious teachings as long as they did not interfere with the power of the
Dutch government. Meanwhile, in the political field, the government strictly prohibits
Muslims from discussing Islamic law both from the Qur'an and the Sunnah which explain
state politics or constitution.
C. Islamic movements and organizations
As a result of Snouck Hurgronye's "Islamic political recipe, towards the beginning
of the twentieth century, the increasing number of Indonesian Muslims faced three
manifestations from the Dutch East Indies government, namely: the politics of devide
etimpera, the politics of oppression with violence and the politics of taming through
association. For the time being, the colonial government has succeeded in achieving its
goal, namely that some Islamic groups can be divided, resistance can be broken by armed
violence, most of the Islamic groups in the interior can continue to be isolated in the
realm of superstition and polytheism, and some enter the civil service apparatus
Colonial low. However, the teachings of Islam are essentially too dynamic to be tamed
just like that.
With this experience, Muslims rose up using new tactics, not by physical
resistance but by building organizations. Therefore, the last period of Dutch rule in
Indonesia was marked by the growth of political awareness for the Indonesian nation, as
a result of social and economic changes, the impact of Western education, and the ideas
of the Islamic reform school in Egypt. Because the unity in the Islamic company is based
on the Islamic ideology, that is, only Indonesians who are Muslims can be accepted in the
organization, officials and governments (pangreh praja) are rejected from the
membership. The competition between the political parties resulted in a break in relations
between Islamic leaders, namely students and followers of Javanese and abangan
traditions. 158 reviews
Among the students themselves, with the birth of the Islamic reform movement
from Egypt which compromised Western rationalism with Islamic fundamentalism, it has
caused divisions so that since then among Muslims there have been two camps: Western-
educated Muslim intellectuals, and traditional kiayi and scholars. During the Japanese
occupation, the Japanese apparently sided with the Muslims more than the nationalists
because they tried to use religion for their war purposes. Therefore, there are the
following three political intermediaries
158Sunarto Musyrifah, History of Indonesian Islamic Civilization, (Jakarta: PT Grafindo Persada,
2007), p.45.
which is the result of the formation of the Japanese government that benefits Muslims.
1. Shumubu, which is the Office of Religious Affairs which replaced the Office of
Indigenous Affairs in the Dutch era.
2. Masyumi, which stands for the Indonesian Muslim Shura Council, replaced
MIAI which was dissolved in October 1943.
3. Hezbollah, (Allah Party and Allah's Force), is a kind of military organization for
Muslim youth led by Zainul Arifin.
D. The Process of Spreading Islam in Indonesia
Before Islam entered Indonesia, Hinduism and Buddhism had developed widely
in this archipelago, besides many still adhered to animism and dynamism, both religions
gradually faded and finally their position was completely replaced by Islam which then
became the model of 85 to 95% of the Indonesian people. The reasons for the rapid and
rapid spread of Islam in Indonesia include the following:
1. The factor of the da'wah mujtahid consists of merchants whose cultural level is
already high, who have succeeded in bringing Islam and all the wisdom of
proficiency and skills.
2. The Islamic teachings on da'wah to convey the teachings of Allah even if it is
just one verse to all human beings in all corners of the earth have made all
Muslims become da'wah people.
3. Both Hinduism and Buddhism in general were embraced by the people of the
palace who at the beginning of the spread of Islam between one king and another
were involved in disputes.
4. The marriage between the spreaders of Islam and the new converts gave birth to
a new generation of followers who embraced and spread Islam.
E. The Influence of Islam on Indonesian Civilization
1) Civilization and Religion of Indonesian People Before the Arrival of
IslamGeographically, Indonesia's territory is included in the Southeast Asian
region. The Indonesian nation in its history has known the writings taught by the
spreaders of Hinduism and Buddhism.This influence has lasted for quite a long
time, perhaps from the 6th or 7th century AD to the 14th and 15th centuries AD.
The influence of Hinduism and Buddhism brought great changes, especially in
the system of government. Evidence of the influence of Hinduism and Buddhism
on Indonesian society can be seen from the many sacred buildings for worship,
such as temples, carvings, and so on. All of the buildings are a combination of
the architectural arts of the megalithicum era, such as
The carvings and reliefs contained in it illustrate the creativity of the Indonesian
nation.
2) The Influence of Islam on the Civilization of the Indonesian Nation and Its
DevelopmentIslam as a new religion adopted by some Indonesian people, has
played a lot of important roles in various social, political, economic, and cultural
lives. This role can be seen from the development of Islam and its influence in
Indonesian society is very wide, so it is somewhat difficult to separate local
culture from Islamic culture.159 reviews
a. The Influence of Language.
Indonesia as a national language is greatly influenced by Arabic.
This language has been so integrated in the tongue of the Indonesian
nation. Not only in the language of everyday communication, but also in
the language of newspapers, and so on. The influence of Islam in the field
of names is really many. Many figures and non-figures of society use
names based on the Arabic language, which is a symbol of Islamic unity.
All of this is proof of the influence of Islam in the life of the Indonesian
people and nation.
b. Influence of Customs
159Taufik Abdullah, (ED), History of Muslims, (Jakarta: Indonesian Ulema Council, 1991,),
p.27.
The customs that exist and develop in Indonesia are greatly
influenced by Islamic civilization. Among these influences is the greeting
to every Muslim encountered, or its use in official government events.
Another influence is in the form of sayings and important sentences in
prayer. which is the influence of the sustainable Islamic tradition.
c. Influence in Arts and Worship Buildings.
The most prominent artistic influence in this case can be seen in
the rhythm of qasidah and songs that breathe Islamic teachings. Praise
verses that glorify the names of Allah, which are often spoken by
Muslims, are proof of the influence of Islamic teachings on the religious
life of the Indonesian Muslim community. Many mosque buildings in
Indonesia are influenced by mosque buildings in Islamic countries, both in
the Middle East and in other places in the Islamic world.
d. Influence in the political field.
When Islamic kingdoms were experiencing their heyday, there
were many Islamic politics that were influential in the political system of
government of these Islamic kingdoms. For example, about the concept of
khalifatullah fil ardi and dzilullah fil ardi. These two concepts were
applied during the reign of the Islamic kingdom of Aceh Darussalam and
the Islamic kingdom of Mataram.
F. Islamic Kingdoms in Indonesia
In subsequent developments, Islam occupies an important position in the socio-
economic and at the same time political arena. The socio-political power became more
stable with the birth of political institutions, such as Islamic kingdoms. Among the
Islamic kingdoms that once stood in Indonesia are:
1. Samudra Pasai Islamic Kingdom.
2. Islamic Kingdom of Aceh Darussalam.
3. Demak Islamic Kingdom.
4. Islamic Kingdom of Pajang
5. Islamic Kingdom of Mataram
6. Islamic Kingdom of Cirebon
7. Islamic Kingdom of Banten
8. Islamic Kingdoms in Borneo
9. Islamic Kingdom in Sulawesi.
G. Islamic Thought in Cross-History
According to language, (etymology) thought in English thought contains the
meaning of an activity that refers to the process of mental activities and their results. The
interpretation depends on one's views with regard to metaphysics, universalia and
epistemology. Generally, this kind of list of interpretations leads to debates in the history
of philosophy.160 Moments
Islam in the Complete Dictionary of Indonesian means the religion taught by the Prophet
160Lorens Bagus, Dictionary of Philosophy, (Jakarta: PT Gramedia Pustaka Utama, 2005), p. 793.
Muhammad PBUH by guiding the Holy Book of the Quran which was revealed to the
world through the revelation of Allah SWT. 161 Thus it can be explained that Islamic
thought is a distinctive thought, different from others, derived from revelation or based
on the explanation of revelation, regarding metaphysics, universality and epistemology.
Thinking comes from the kataq of thinking to thinking and finally thinking in
Malay which is widely used. In Arabic, namely fakkara yufakkiru, tafkiran, as the wazan
expert from the Dharaba wazan is Fakara Yakiru, Fakran/Fikran, it is clear that the word
thought comes from the word Al-Fikr.
So the definition of thought is an act that causes the mind to gain a new
understanding through the medium of what is already known. What acts in thought, is not
only the mind or reason but actually the whole human being. The thought process is a
mental movement from one thing to another, from one proposition to another from what
is already known and what is not yet known.162 reviews
2. Islamic Thought
Islamic thought is a distinctive thought, different from the others. This is natural,
because Islamic thought comes from revelation or is based on the explanation of
revelation, while other ideas that develop among human beings, be it in the form of non-
heavenly religions, political and economic ideologies, or social theories, simply arise
from the genius of human thinking that gave birth to them.163 reviews
161 Desy Anwar, The Complete Dictionary of Indonesian, (Surabaya: Amelia Publisher, t.t), p. 195.
162 http://communicationdomain.wordpress.com/2010/12/18/pemikiran/
163http://hayatulislam.wordpress.com/2007/01/29/karakteristik-pemikiran-
Islam/Accessed/2013/03/19/
Another definition of Islamic thought is an idea, idea or fruit of thought, in which Islamic
thinkers or scholars in making a decision must be based on or sourced from the Qur'an
and As-Sunnah in overcoming human or societal problems that arise either due to internal
or external factors.164 reviews
H. Region of Islamic Thought Studies
The assimilation between the Arabs and other nations that had previously
experienced development in the field of science, thanks to the success of Islam in various
new regions, Islam met various new cultures that had new treasures of knowledge and
this encouraged Muslims with their religious teachings to seek and develop science from
anywhere so that various fields of science emerged. Broadly speaking, Islamic thought is
divided into several fields of scientific study, which include;
1. Thoughts on the Field of Kalam
Kalam thought or what is also commonly called Kalam Philosophy has a fairly
central place in the building of Classical Islamic thought. So centrally, that all Islamic
religious issues – especially those directly related to the question of divinity – are always
seen and studied from the perspective of classical Kalam science. Although the Prophet
PBUH was not a Mutakallim or Theologian, but in the history of Islamic thought and
civilization after the death of the Prophet, there was an understanding or
theological schools such as Mu'tazilah, Ash'ariyah or Maturidiyah. The three streams
164 Definition based on the author's observations.
The kalam is a milestone of thought that cannot be erased from the intellectual treasures
of Classical Islam.
One of the classic kalam figures is Syahrastani. He divides mankind into several
views; a). There are those who divide mankind according to where they live. Each region
has characteristics that can be seen in its behavior and physical form. This feature can be
seen in the skin color and the discussion. b) There are those who divide mankind based
on the cardinal direction of the East, West, North and South. Each region has a different
physical form and also a different religion. c) There are those who divide mankind based
on ethnicity and place of residence such as; Arabic, 'Ajam, Roman and Indian. With the
mixing between these nations, there is a similarity in nature. The Arabs are similar to the
Indians in looking at something through the essence of something and its origin using
taste. While the Romans and the 'Ajam people have similarities in comparing something
and its nature by using the senses of reason. d) There are those who divide mankind
according to their thoughts and beliefs. This method is what Syahrastani uses in this
work. Humanity is divided into adherents of religions and adherents of various beliefs.
Religious believers, such as Magi religious believers, Christians, . Jews and Muslims.
Believers are divided into many such as philosophers, Dahriyah, Sabiah, and Barahman.
Each group is divided into sects, the number of believers is very large and it is not known
exactly where the beliefs are taken from the histories that have reached them.165 reviews
165Muhammad ibn ‘Abdul Karim Asy-Syahrastany, Al-Milal Wa An-Nihal, (Al-Qohiroh: Mesir, al-Juzul awwal, 1386
H). Alih bahasa Asywadie Syukur, Al-Milal wa An-Nihal (Surabaya: PT. Bina Ilmu, 2006, Juz 1), hlm.3
The Prophet Muhammad PBUH emphasized in his hadith; "My people will be
divided into seventy-three sects, one of whom will survive, and the other perish. The
Prophet was asked; Who survived? The Prophet replied; Ahl as-Sunnah wa al-Jama'ah.
The Prophet was asked again; What is Ahl as-Sunnah wa al-Jama'ah? The Prophet
replied; who I am now and my companions".
There are several reasons to determine that the argument can be said to be a sect;
1). It talks about the nature and oneness of Allah, including His Azali, where some
sects acknowledge its existence and others deny it. Likewise with the qualities that
are obligatory (inevitability), jaiz (possible), and impossible (impossible) for His
substance. This issue became a debate among the Ash'ariyyah, Karamiyyah,
Mujasamah and Mu'tazilah groups.
2. ) Talks about the problems of Qodo, Qodar and the justice of Allah, West Java
and kasab, the desire to do good and evil, problems that are beyond human
ability and problems that are clearly known (badihiyah). Some sects considered
this problem to exist and others considered it non-existent. This issue is debated
among the Qodariyyah, Najjariyyah, Jabariyyah, Ash'ariyyah and Karamiyyah.
3. ) Talking about the issue of Wa'ad (promise), wai'id (threat) and Allah's asthma.
Likewise, the laws of Allah include the issue of faith, monotheism, promises of
threats, promises of hope, disbelief and error. Some sects consider it to exist
and others reject it. This issue
It is debated among the groups of Murji'ah, Wa'idiyyah, Mu'tazillah,
Ash'ariyyah and Karamiyyah.
4. ) Talking about revelation, reason, prophethood (nubuwwah), Allah's will
regarding good and better, imamah, the good and bad of Allah's mercy, the
holiness of the Prophets, the conditions of imamah. Some sects consider that the
imam has been appointed by the prophet, some other sects consider that the
imam is chosen, while regarding the method of replacing the imam, some say
through the appointment of the previous imam and some say through the
election process. This issue is divided between the Shi'ah, Khawarij, Mu'tazilah,
Karamiyyah and Ash'ariyyah.
1.a Differences of Opinion among Classical Muslims
The mistakes that occur today are a legacy of the past, this can be seen from the
thoughts among the people of the Prophet and the Messenger of the past, which were
deliberately spread by the disbelievers and hypocrites such things will continue
throughout the ages. The mistake that developed among Muslims came from hypocrites
during the time of the Prophet PBUH, because they were not happy with the Prophet and
Islam. The question is why Islam does not give as wide a range of opportunities as
possible to the role of human reason to determine good and bad, why they are forbidden
to express their views and debate with the Prophet, when all of this is clearly not up for
debate.
As for the differences that occurred during the time of the Prophet when he was
sick and after his death, the companions of the Prophet differed in their opinions
regarding the fulfillment of their ijtihad in terms of:
1. When the Messenger of Allah was sick, as narrated by Abu Abdullah Muhammad
ibn Ismail al-Bukhori from Abdullag bin Abbas, he said: When the Messenger of
Allah was sick and his illness was getting worse, the Prophet said: "Take ink and
paper, I will write for you a book that you will not get lost after me..." what Umar
bin Khottob refers to is the book of Allah. In interpreting this hadith, the
Companions have different opinions, even though the Prophet himself said:
"Defend what comes from me, it is not appropriate for you to disagree before me".
2. Regarding the hadith of the Prophet which reads, "Join the army of Usamah, Allah
curses those who do not join him". The Prophet told him to join the army of
Usamah, even though the army was already outside the city, while the companions
could not bear to leave the Prophet in a sick condition. Finally, the companions
patiently waited for the certainty of the condition of the Prophet PBUH.
3. After the death of the Prophet Umar bin Khottob said, "Whoever says that the
Messenger of Allah has died will have my neck cut off with my sword. He
ascended to heaven as Jesus was lifted up to heaven. Then Abu Bakr ibn Quhafah
emphasized. "Whoever worships Muhammad, indeed, Muhammad has died.
However, whoever worships the Lord of Muhammad, indeed the Lord of the Living
Muhammad is the Most Alive who never dies and will not die. Then Abu Bakr read
the letter of Ali Imron verse,144).
4. Regarding the place where the Prophet PBUH was buried, the Muhajirin people
wanted the Prophet to be buried in Mecca because his family was in Mecca, while
the people of Ansor wanted the Prophet to be buried in Medina because the Prophet
had migrated. There are also those who want the Prophet to be buried in Jerusalem
because most of the Prophets are buried there and at the same time as the place
when the Prophet was in Mi'rajkan. But in the end, Raslulullah was buried in
Medina after hearing a hadith recited by Abu Bakr, "The prophets are buried where
they are buried".
5. Regarding leadership (imamah). There was a difference of opinion among the
Companions between the Muhajirin group and the Ansor regarding the replacement
of the Prophet PBUH. Then there was a meeting at Saqifah Banu Sa'adah and
agreed on Abu Bakr as the replacement of the Prophet from the descendants of the
Quraish. The companions worshipped him, except for some people from the
descendants of the Banu Hashim such as Ali bin Abi Talib, Abu Sofyan and the
Umayyad Banu they did not participate in inaugurating Abu Bakr because they
were preparing for the funeral of the Prophet PBUH.
6. Regarding the issue of land located in the village of Fadak which is a relic of the
Prophet. Fatimah said that the land was her inheritance from the Prophet and on
another occasion she said that the land belonged to her. If the land in question is
inherited land, in the hadith it is explained: "We the Prophets are not inherited,
what we leave behind becomes alms".
7. Regarding the attitude towards people who refuse to pay zakat. Finally, Abu Bakr
led the army to fight against those who refused to pay zakat.
8. During the time of Abu Bakr regarding the inheritance received by grandmothers,
sisters and people who did not leave offspring, substitutes (irshii) for damaged
limbs, replacement of teeth and regarding punishment for some crimes that are not
mentioned in the Qur'an and Sunnah.
9. Regarding deliberation and differences of opinion. The Companions agreed to
worship Uthman bin 'Affan, the state of the country at that time became peaceful,
Islamic da'wah became widespread and many new areas were quasi-Islamic, the
country's finances were abundant, everyone felt well treated and cared for.
However, from among the Umayyad Banu spread an issue that demonized Uthman
which resulted in riots due to the actions of the Umayyad Bani.
10. It occurred during the time of Ali bin Abi Talib after being inaugurated as caliph.
The differences include; rebellion carried out by Tolhah, Zubair and invited 'Aisha in
the name of Jamal war. The Mulawiyyah rebellion against Ali led to the Siffin war
and the prolonged dispute between Ali and the Khawarij.
11. The next difference between Mu'tazilah and Ahl as-Sunnah has been repeated
throughout the ages regarding the nature of Allah, because the salaf scholars are
of the opinion that Allah has attributes.166 reviews
1.b Thoughts and Figures of Modern Islamic Theology
Modern Islamic theological figures include:
166 Ibid, pp. 14-20.
a. Asghar Ali Engineer
Asghar Ali Engineer was born in Bombay, India in 1939. He was an educated
theologian, and in addition to diligently talking about liberation, he was also involved in
the human rights movement and efforts to increase interreligious harmony. According to
Engineer, as quoted by Dayan Lubis, there are three reasons for the liberation effort:
"First: Islam, especially Islamic theology that has been developing is no longer relevant
to the existing social context. Second: The theology must be demistified from what Islam
really means. Third: Restore Islam's commitment to the creation of socio-economic
justice and the treatment of the weak."
b. Maulana Farid Essack
As for Farid Essack's opinion, being a theology does not mean taking care of
God's affairs alone, hell, heaven and others. God is a substance that does not need to be
taken care of, taking care of God a lot is useless work. Theology must be distracted, not
held tightly for the purpose of personal piety. But by approaching and loving His
creatures, we have also devoted ourselves to God.
c. Hasan Hanafi
The main points of thought include:
Criticism of traditional theology, Muslims should orient the conceptual device of
the belief system (theology) in accordance with the change in the political context.
Muslims suffered defeats on various battlefields throughout the colonization period
because they followed the classics, for that it was necessary to change the pattern to a
new conceptual framework that originated from the modern era. The failure of traditional
theologians is due to
by the attitude of the framers of theology that does not relate to pure consciousness and
the values of human deeds.167 reviews
2. Thinking in the Field of Fiqh
Historically, Islamic law has become two schools in the time of the companions of
the Prophet Muhammad (peace be upon him).While Ibn Qayim al-Jauziyyah referred
to it as Ahl-al-Zahir and Ahl al-Ma'na. The Madinah school was formed because some of
the companions lived in Medina, and the Baghdad or Kufa school was also formed
because some of the companions lived in the city.
With the services of the companions of the Prophet Muhammad (peace be upon
him) who lived in Medina, the jurists of sab'ah were formed who also taught and
developed the ideas of their teachers from among the companions. Among the jurists are;
Said bin al-Musayyab. One of his disciples was Ibn shihab al-Zuhri. While some of Ibn
Shihab's disciples are; Imam Malik, founder of the Malik school. According to the
famous teachings of Imam Malik, he made ijma and the deeds of the scholars of Medina
as an Argument.
Likewise, the services of the companions of the Prophet (peace and blessings of
Allaah be upon him) who lived in Baghdad, the ra'yu school was formed.Among the
companions who lived in Kufa was Abdullah bin Mas'ud, one of his disciples was al-
Aswad bin Yazid al-Nakha'I, one of his disciples was Amir bin Syarahil al-Sha'bi, and
one of his disciples was Abu Hanifah who later founded the Hanafi madhhab. One of the
characteristics of Hanafi fiqh is that it is very strict in accepting hadith and uses a lot of
ra'yu. Among his opinions is that waqf objects can be sold, inherited, and given – except
for certain waqf – because he
argue that objects that have been endowed are still the property of the
167http://makalahmajannaii.blogspot.com/2012/05/makalah-teologi-kontemporer.html
waqf. The istnbatul ahkam he uses is an analogy (al-qiyas). He analogizes waqf to
borrowing and borrowing (al-'ariyyah).
The disciple of Imam Malik and Muhammad al-Shaibani (the companion and
successor of Abu Hanifah's idea) was Muhammad bin Idris al-Shafi'I, the founder of the
school of law known as Shafi'iyyah or Shafi'i'i. This Imam is very famous in discussing
changes in Islamic law because of his opinion that he classifies it as qaul qadim and qaul
jadid. One of the disciples of al-Shafi'I was Ahmad bin Hanbal, the founder of the
Hanabilah school. In addition, there is still the Zhahiriyah school founded by Imam Daud
al-Zhahiri, and the Jaririyyah school, founded by Ibn Jarir al-Thabari.
Thus, we have known the schools of Islamic law, namely Madrasah Medina,
Madrasah Kufa, Hanafi, Maliki, Shafi'I, Hanbali, Zhahiriyah, and Jairiyah. However,
there is no complete information about the schools of Islamic law, because many schools
that emerged and then disappeared because no one developed them.
According to Thaha Jabir fayadl al-Ulwani, he explained that the Islamic fiqh
school that emerged after the companions and kibaru al-Tabi'in amounted to 13 schools.
All of these sects are affiliated with the Ahl al-Sunnah sect. However, not all of these
schools can be known the basics and methods of legal istinbath used. The following
streams are;
1. Abu said al-Hasan bin Yasar al-Bashri (w. 110 H)
2. Abu Hanifah al-Ko'man bin Tasbit Binzuti (U. 150h)
3. 'Umar 'Abd al-Rahman ibn 'Umar ibn Muhammad (d. 157 AH)
4. Sa'id bin Sa'id al-Tassi (160 H)
5. Al-Laist bin Sa’ad (w. 175 H)
6. Malik bin Anas al-Bahi (d. 179 AH)
7. Sufyan ibn 'Yewna (d. 198 AH)
8. Muhammad bin Idris al-Syafi'I (c. 204 H)
9. Ahmad ibn Muhammad ibn Hanbal (d. 241 AH)
10. Daud bin ‘Ali al-Ashbahani al-Baghdadi (w. 270 H)
11. Ishaq ibn Rahuyah (d. 238 AH)
12. Abu Taqwa Ibrahim bin Khalid al-Qalabi (d. 240 AH).168
3. Thinking in the Field of Sufism
The teachings of Sufism or Islamic mysticism in its daasr are spiritual
experiences (al-tajribah) that are personal. However, the experience of scholars from one
to the other has similarities in addition to differences that cannot be ignored. Therefore, in
Sufism there are general instructions about maqamat and ahwal.
Writers of Sufism, including Harun Nasution, estimate the existence of elements
of non-Islamic teachings that influence Sufism teachings. The elements that are
considered influential in Sufism teachings are the Christian monks' habit of abstaining
from the world and material pleasures, Hindu teachings, Pythagorean teachings, and
Plotinus' emanation philosophy. Regardless of the influence of Christianity, Hinduism,
Phytogas philosophy, and Plotinus' emanation philosophy, it is clear that the teachings
between Sufism and these teachings have similarities.
Basically, Sufism or Islamic mysticism is a teaching that talks about
168Tatang Abdul Hakim and Jaih Mubarak, Methodology of Islamic Studies, (Bandung: Rosdakarya,
2009), pp. 159-160.
Proximity between human (Sufis) with God SWT
experience (al-tajribah) spiritual that is personal. Sufism is a teaching that talks about the
closeness between Sufis (humans) and Allah. In the Qur'an there are several verses
concerning the closeness between humans and Allaj.; among other things, that Allah is
close to man (S. al-Baqarah; verse: 186)169, and God is closer to man than the veins of
man himself. (QS. Qaf verse: 16).170
Initially, Sufism was a teaching about al-zuhud (juhud). Therefore, the
perpetrator is called zahid (ascetic). However, later he developed and his name was
changed to Sufism and the perpetrator was called Sufi. The first Zahid to become famous
was al-Hasan al-Basri (642-728 AD). The most famous Sufism teachings of Hasan al-
Basri are al-khauf and al-raja. And among his famous opinions is that "believers will not
be happy until they meet God".171 reviews
According to Sa'id Aqiel Siradj, Sufism is divided into two: Sufism khuluqi and
philosophical Sufism. This is closely related to the Sufism method which is divided into
three; the first method of tahalli is the filling of oneself to get closer to Allah, the second
method of takhalli is the emptying of a Sufi's self and the third method of tajalli is
mukasyafah, ma'rifah and musyahadah. Methods one and two are included in khuluqi
Sufism and method three is included in the philosophical Sufism model.172 reviews
By not intending to step over Sufism experts, this article tries how to understand
Sufism. In the philosophy of emanation, it is said that humans and nature are the
emanation of God. Man as His best creation,
169Al-Quran surah al-Baqarah verse 186.
170Al-Qur’an sutar Qaf ayat 16.
171 Tatang Abd.Hakim and Jaih Mubarak, Op. Cit, p. 162.
172Sa'id Aqil Siradj, A Study of Sufism Methodology, paper presented at the Seminar on Islamic Studies
Methodology in Jakarta in 1998, pp. 3-5.
trying to get closer to God. However, in human beings there are two forces that must be
reduced, namely the power of the vegetable and the power of hayawaniyyah. Therefore,
humans must suppress these two forces and by maximizing the power of al-natiqiyyah.
This can be explained by various caca, but the Sufis recommend it by practicing through
maqamat. Therefore, the effort is carried out from the bottom up, which is called taraki.
In addition, in the teachings of the Sufis it is said that God also wants to unite
with humans. A mental state that man acquires – without being able to exert himself – is
called a thing or ahwal. Ahwal is a Sufi mental state that is very close and can even be
one with God. This process is called tanazul. Sufi closeness to God is formulated by Sufis
with a different formula. Rabiah formulated his closeness to God in mahabbah;173 Yazid
al-Bustomi formulated it in al-ittihad174; al-Hallaj summed it up in hulul175; and al-
Ghazali formulated it in ma'rifah.176 Thus, there is a reciprocal relationship between Sufis
and God.177 reviews
173Al-Mahabbah is love, that is, love for God by doing; first, to embrace obedience to God and hate
against Him, second, to surrender oneself to the beloved, third, to empty one's heart of everything except
from oneself beloved. The figure is Rabi'ah al-'adawiyah from Iraq in 713-801 H. In Harun Nasutio,
Philosophy and Mysticism in Islam, (Jakarta: Bulan Bintang, 1990), p. 70.
174 Al-Ittihad is where a Sufi has felt that he is one with God, a degree where the beloved and the
beloved have become one, so that from mareka he can call the one by the words O I. In Aaron, Ibid, p. 82.
175Hulul is the understanding that God chooses certain human bodies to take place in them, after the
human qualities that exist in those bodies have been eliminated. The figure is Husayn ibn Mansur al-Hallaj
858-922 A.D. he is a Persian national. In Aaron, Ibid, p. 86.
176In the view of al-Ghazali (1058-1111 A.D.), ma'rifah is knowing the secrets of Allah and knowing God's rules
about all that exists, and the person who has a ma'rifah about God is called 'arif.
177 Tatang Abd.Hakim and Jaih Mubarak, Op. Cit, p. 164.
Figures in the field of Sufism include:
a. Sufism Moral178
1. Hasan al-Bashri (Abu Hasan bin Yasar) ajaran:
The feeling of fear that causes your heart to be at peace is better than the
feeling of peace that causes feelings of fear
The world is a land of charity
Let everyone be aware of the death that always threatens him, the apocalypse
that will collect his promises, etc.179 reviews
2. Al-Muhasibi (Abu 'Abdillah Al-Harits bin Asad Al-Bashri Al-Baghdadi
Al-Muhasibi). Al-Muhasibi wrote a number of books of approximately 200
books, among which are: Ar-Ri'ayah li Huququillah, Al-Washaya, Al-Aql, Al-
Makasib and Al-Masa'il fi Amal Al-Qulub wa Al-Jawarih.
The teachings of Sufism:
Macrifat
Khauf and the King'.180 reviews
3. Al-Qusairi (Abdul Karim bin Hawazin). His work is: Syikayah Ahl As-
Sunnah. The teachings are:
Restoring Sufism to the foundation of Ahlussunnah
Mental health.181 reviews
178Sufism is Sufism that is oriented towards improving morals 'seeking the essence of truth that
realizes the essence of truth that can be ma'rifah to Allah, with certain methods that have been formulated.
179Muhammad Solihi & Rosihon Anwar, The Science of Sufism, (Bandung: Pustaka Setia, 2008), p.122-
124.
180 Ibid, pp.125-128.
181Ibid, pp.130-133.
4. Al-Ghazali (Abu Hamid Muhammad bin Muhammad bin Ta'us Ath-Thusi
Asy-Syafi'i Al-Ghazali)
The style of Sufism is psycho-moral that prioritizes moral education. This
can be seen in his works such as Ihya' Ulum Ad-Din, Minhaj Al-'Abidin,
Mizan Al-Amal, Bidayah Al-Hidayah, Mi'raj As-
Salikin and Ayuhal Walad.182 reviews
b. Sufism 'Irfani183
The figures are:
1. Rabi'ah Al-Adawiah (Rabi'ah bint Ismail Al-Adawiyah Al-Bashriyah Al-
Qaisiyah). The teachings of Sufism are: Mahabbah (love), Rabi'ah Al-
Adawiyah is recorded as the foundation of Sufism based on love for Allah,
love that arises from the blessings of goodness given by Allah. Rabi'ah's
love for Allah was so deep and filled all the recesses of her heart, that it
made her present with God.184 reviews
2. Dzu-An-Nun Al-Mishri (Abu Al-Faidh Tsa'ad bin Ibrahim)
Ajaran ajaran
Macrifat
Maqamat and Ahwal.185 reviews
3. Abu Yazid Al-Bustami (Abu Yazid Thaifur bin 'Isa bin Surusyan Al-
Bustami). My children's books:
182Ibid, pp.135-140.
183Sufism 'irfani is Sufism that seeks to discover the essence of truth or ma'rifah obtained not through
logic or learning or thinking but through the supervision of God (mauhibah). This knowledge was obtained
because the Sufi tried to perform tasfiyat al-Qalb. With a pure heart, a person can have an inner dialogue
with God so that knowledge or ma'rifah is put into his heart, the essence of the truth is revealed through
inspiration (intuition).
184Ibid, pp.146-150.
185Ibid, pp.151-158.
Fana and Baqa
Ittihad.186 reviews
4. Abu Mansur Al-Hallaj (Al-Mughist Al-Husain bin Mansur bin Muhammad
Al-Baidawi)
The teachings of Sufism are: Hulul and Wahdat Ash-Shuhud.187 reviews
c. Tasawuf Farah 188
1. Ibn 'Arabi (Muhammad bin 'Ali bin Ahmad bin Ath-Tha'I Al-Haitami)
ajaran sa
Wahdat and Existence
Haqiqa Muhammadiyyah
Wahdatul Adyan.189
2. Al-Jili ('Abdul Karim bin Ibrahim Al-Jili)
The teachings of Sufism are:
Human Kamil
Maqamat (Al-Martabah).190 reviews
3. 'Abd al-Haq b. Ibrahim Muhammad b. Nashr ( 'Abd al-Haq b.
Ibrahim Muhammad b. Nasr)
Absolute unity
Rejection of Aristotelian logic.191 reviews
186Ibid, pp.159-161.
187Ibid, pp.164-166.
188 Philosophical Sufism is Sufism whose teachings combine a mystical vision and a rational vision of its teaching, in contrast to Akhlaqi Sufism,
Philosophical Sufism uses philosophical terminology in its expression, the philosophical terminology
comes from various philosophical teachings that have influenced its figures.
189 Ibid., hlm 174-183.
190Ibid., hlm.184-189.
191Ibid., hlm.192-199.
4. Thoughts in the Field of
Education Figures in the Field of
Education
a. Ibn Miskawaih (Ahmad Ibn Muhammad Ibn Ya'qub Ibn Miskawaih)
departed from this basis of thought, Ibn Miskawaih built an educational concept
that rested on moral education, including:
The purpose of moral education
Moral education materials
Education and students
Educational environment
Educational methodology192
b. Al-Qabisi (Abu Al-Hasan 'Ali bin Muhammad Al-Khalaf al-Ma'afiri al-Qabisi
al-Qabisi)
Apart from being an expert in hadith and fiqh, al-Qabisi is also known as an
expert in the field of education, one of his works in the field of education is entitled
ahwal al-muta' al-limin wa Ahkam al-Mu'alimin wa al-muta' allimin. The following are
Al-Qabisi's thoughts, namely:
Children's education, according to him, educating children is a very
strategic effort in order to maintain the continuity of the nation and
state.
The purpose of education, Al-Qabisi wants education and teaching to
be able to grow and develop children's personalities in accordance with
the true values of Islam.
192Yayan Sopyan, Tarikh Tasyri' Sejarah Formation of Islamic Law, (Depok: Gramata, 2010), p. 123.
The curriculum, seen in terms of subjects (curriculum) taught to
students, Al-Qabisi divides the curriculum into two parts, namely the
Ijbari curriculum and the Ikhtiyari curriculum.
Learning methods and techniques
The mixing of learning between male and female students, the mixing
of learning or with the term Co-Educational Clases is also a concern of
Al-Qabisi, he does not agree if male students are mixed with female
students in al-khutab.
Democracy in education193
c. Al-Mawardi (Abu Al-Hasan Ali Ibn Muhammad Ibn Habib al-Basry)
Al-Mawardi's thinking in the field of education is mostly concentrated on the
ethical issues of the relationship between teachers and students in the teaching and
learning process. Among Al-Mawardi's thoughts are: Being tawadlu, prohibiting someone
from educating on the basis of economic motives, the sincerity of teachers in educating
their students, discipline towards rules and time, preparing everything needed in the
teaching and learning process, perseverance and tenacity in work, having high creativity
and innovation.194 reviews
d. Ibn Sina (Abu ‘Ali al-Husayn Ibn Abdullah)
Ibn Sina's thinking in the field of education includes regard to educational goals,
curriculum, teaching methods, teachers and the application of punishment in education.
e. Al-Ghazali (Abu Hamid Muhammad bin Muhammad Al-Ghazali)
193Ibid, pp.26-38.
194Ibid, pp.49-58.
Al-Ghazali's thinking in education midwives is: by knowing and understanding
his thoughts related to various aspects related to education, namely aspects of educational
objectives, educational curriculum, teaching methods, criteria for good teachers, criteria
or good student traits.195 reviews
5. Philosophy Field Thinking
Figures of thought in the field of Philosophy include:
a. Al-Kindi (Abu Yusuf Ya'cub ibn Ishaq ibn Al-Shabbah ibn 'Imran ibn
Muhammad ibn Al-Asy'as ibn Qais Al-Kindi). Pemikiran Al-Kindi dibagi dalam emat
kategori yaitu:
1. Combination of Philosophy and Religion
Al-Kindi states that the fusion between philosophy and religion is based on the
following three grounds:
Religious science is part of philosophy
The revelation revealed to the prophet and the truth of philosophy are
compatible with each other
Seeking knowledge, logically, is commanded in religion.196 reviews
2. Philosophy of Divinity
To prove the existence of Allah, Al-Kindi put forward three arguments, namely:
The newness of nature
Diversity in existence
Nature's neatness197
3. Nature
195Ibid, p.86.
196Sirajuddin Zar, Filsafat Islam, (Jakarta: Rajawali Pers,2009), hlm.47.
197Ibid, p.53.
In his treatise entitled al-Ibanat 'an al-'Ilat al-Fa'ilat al-Qaribat fi kawn wa al-
Fasad, Al-Kindi's opinion is in line with Aristotle's that objects in the miniature style can
be said to be a real form if the four 'Illats are assembled, namely:
Al-'Unshurriyyat (material matter)
Al-Shurriyat (form of object)
Al-Fa'ilat (Maker, Agent)
Al-Tamamiyyat (material benefits).198 reviews
4. Philosophy of the Soul
Al-Kindi explained that in the human soul there are three powers, namely:
The power of lust (al-Quwwat al-Syahwaniyyat) that is found in the
stomach
Anger (al-Quwwat al-ghadabiyyat) found in the chest
The power of thought (al-Quwwat al-'aqliyyat) is centered on the head.199
reviews
b. Al-Farabi (Abu Nashr Muhammad ibn Muhammad ibn Tarkhan ibn
Auzalagh);
Al-Farabi's writings include:
Al-Jam'bain Ra'ya'i al-Haqiman
Tahshil al-Sa'adat
Articles fi aghardh ma ba'a'l-ma'rqaat
Risalat fi Ishat al-Mufaraqat
'Uyun al-Masa'il
Now Ahl al-Madinat al-fadhilat
Maqallat end Ma'any al-'Aql
198 Ibid, pp. 54-55.
199Ibid, p.60.
Fushul al-Hukm
Al-Siyasat al-Madaniyyat
Risalat al-'Aql.200
c. Ibnu Sina (Abu Ali Al-Husain ibn Abd Allah ibn Hasan ibn Ali ibn Sina).
His writings are:
Al-Syifa, contains a description of philosophy consisting of four parts:
divinity, physics, mathematics and logic.
Al-Najat, containing a summary of the book al-Syifa', this paper is
shown specifically for a group of scholars who want to know the basics
of wisdom in full.
Al-Qanun fi al-Thib, contains medical science which is divided into
five books in various sciences and types of diseases.
Al-Cu wa al-Tanbihat, the content contains a description of logic and
wisdom.201 reviews
6. Economic Thinking
Thought figures in the field of economics include:
a. Al-Shaibani (Abu Abdillah Muhammad bin Al-Hasan bin Farqad Al-
Shaibani). Al-Shaibani's thought is: Al-kasb (work), wealth and poverty, classification of
economic enterprises, economic needs, specialization and distribution of work.
His works can be classified into two groups, namely:
200Ibid, pp.67-68.
201Ibid, p.94.
1. Zahir al-Riwayah, which is a book written based on the lessons given by Abu
Hanifah, such as al-Mabsut, al-Jami' al-Kabir, al-Jami' al-Saghir, al-Siyar al-Kabir, al-
Siyar al-Shaghir, and al-Ziyadad, all of which were compiled by Abi Al-Fadhl
Muhammad ibn Muhammad ibn Ahmad Al-Maruzi (d.334H/945A.D) in a book entitled
Al-Kafi.
2. Al-Nawadir, which is a book written based on his own views, such as Amali
Muhammad fi al-Fiqh, al-Ruqayyat, al-Mukharij fi al-Hiyal, al-Radd 'ala Ahl Medina, al-
Ziyadah, al-Atsar, and al-Kasb.202 reviews
b. Abu Ubaid (Al-Qasim bin Sallam bin Miskin bin Zaid Al-Harawi Al-Azadi
Al-Baghdadi). His famous work is: the book of al-Amwal.
The Economic View according to Abu Ubaid is:
1. Legal philosophy from the
economic side of his thinking:
Abu Ubaid stated that savings zakat can be given to the state or
directly to its recipients, while commodity zakat must be given to the
government, and otherwise religious obligations are assumed not to be
fulfilled
Abu Ubaid acknowledged the authority of the rulers in decision-
making, in the public interest.
Abu Ubaid also emphasized that the state treasury should not be
misused or utilized by the ruler for his personal interests
202Adiwarman Azwar Kari, History of Islamic Economic Thought, (Jakarta: PT. King Grafindo, 2004),
p.233.
Abu Ubaid also stated that the contractual tax rate cannot be
increased, and can even be lowered if there is an inability to pay.
2. Ownership in the context of agricultural improvement policies
3. Needs considerations
4. Function of money
c. Yahya ibn 'Umar
During his lifetime, Yahya bin Umar, besides being active in teaching, he also
produced many written works up to 40 Juz. Among his famous works are: al-
Muntakhabah fi Ikhtishar al-Mustakhrijah fi al-Fiqh and the book Ahkam al-Suq.203 reviews
According to Yahya bin Umar, economic activities are an inseparable part of a
Muslim's piety to Allah SWT. This means that piety is a principle in the Islamic
economy, as well as the main factor that distinguishes Islamic economics from
conventional economics, therefore besides the Qur'an, every Muslim must adhere to the
sunnah and follow all the commands of the Prophet Muhammad PBUH.
7. In the field of medicine and
science, the figures are:
a. Ar-Rhazi (Abu Bakar Muhammad bin Zakaria ar-Razi)
Razi is also known as a versatile scientist and is considered one of the greatest
scientists in Islam. Ar-Razi has studied philosophy, chemistry, mathematics and literature
since his youth. In the field of medicine, he studied with Hunayn bin
203Ibid, p.262.
Ishaq in Baghdad. Razi was also the first scientist to explain fever as the body's
mechanism for protecting itself. In the pharmaceutical field, ar-Razi also contributed to
making equipment such as tubes, spatulas and mortars. Ar-razi also developed drugs
derived from mercury.
b. IBNU Haytham (Abu Ali Mohammed al-Hasan IBNU al-Haytham)
Known among the clever minds of the West, by the name Alhazen, was an
Islamic scientist who was an expert in the fields of science, astronomy, mathematics,
geometry, medicine, and philosophy. He also did a lot of research on light, and inspired
western scientists such as Boger, Bacon, and Kepler to create microscopes and
telescopes. Other fields: Physics,Optics, Mathematics.
c. The Name of The Prophet Muhammad (peace be upon him)
The Europeans called him Gebert, he was an Islamic figure who studied and
developed the first Islamic world. This science then developed and we know it as
chemistry. His fields of expertise, (where he conducts research) are: Logic, Philosophy,
Medicine, Physics, Mechanics, and so on.
d. Abu Yusuf Yacoub ibn Ishaq al-Kindi
Al Khindi is an encyclopedic scientist, author of 270 books, expert in
mathematics, physics, music, medicine, pharmacy, geography, ancient Arabic and Greek
philosophers.
e. Ibn Rushd (Abu Walid Muhammad Ibn Ahmad)
He is a philosopher, a physician, a mathematician, a theorist, a fisier of the
Maliki madhhab, astronomy, geography and science. His influence is not only
widespread in the Muslim world,
but also among the people of Europe. In the West, he is known as Averroes and the father
of secularism. And many other figures204
8. Islamic Thought in the Political Field
Figures of modern Islamic political thought include:
a. Sayyid Jamaluddin Al-Afghani
Jamaluddin plays an important role in the modern Islamic political movement. He
is widely known in the Sunni and Shi'a Islamic world and is very influential in the Islamic
world, especially because of his serious concern for Western colonialism and the
absolutism of Muslim rulers. Jamaluddin emphasized revolution based on the power of the
people, so that these goals can be achieved. According to Jamaluddin, if there are a number
of things that must be seized without waiting for them as gifts, then freedom and
independence are two things between the two. Jamaluddin wanted a republican form of
government in which there was the freedom of the people to express their opinions and the
obligation of the ruler to submit to the constitution.205 reviews
b. Muhammad Abduh
Muhammad Abduh was a loyal friend and disciple of Jamaluddin Al-Afghani,
many of Jamaluddin's ideas were transferred and developed by Abduh, although in some
respects there were also differences between the student and the teacher.206 reviews
204http://http://islamislogic.wordpress...lmuwan-muslim.
205M. Iqbal & Amin Husin Nasution, Islamic Political Thought from Classical to Modern Period, (Jakarta:
Kencana Prenada Media Group, 2010), pp.58-64
206Ibid, p.68.
The main points of Muhammad Abduh's thoughts can be summarized in four
aspects, namely: the aspect of freedom, the aspect of society, the aspect of religion and
the aspect of education.207 reviews
c. Muhammad Rashid Ridha
Basically, the main points of thought and efforts made by Ridha in the struggle
of Muslims are not much different from the main points of thought of other reformers,
such as Jamaluddin Al-Afghani and Muhammad Abduh, which are based on the religious
aspect, Rashid Ridha who was not a political thinker at first, his political thinking began
from a reaction to the problems of Muslims who experienced a complete setback in all
aspects of life at that time. There were two big problems faced by the ummah at that time
and at the same time became a factor that influenced Rasyid Ridha's own thinking,
namely both from internal and external factors.208 reviews
d. Muhammad Iqbal
According to Bilgrami, there are five basic principles of Muhammad Iqbal's
conception of democracy, namely: Tawhid as a principle, obedience to the law, tolerance
between each other, Islamic democracy is not limited by geographical area, language,
taste or skin color, and finally the interpretation of God's law must be developed through
ijtihad.209 Iqbal, as mentioned above, asserts that Islamic democracy (Shura) only works
207Yusran Asmuni, Introduction to the Study of Thought and Reform Movement in the Islamic World,
(Jakarta: PT. Raja Grafindo Persada, 1998), pp.80-81.
208M. Iqbal & Amin Husin Nasution, Islamic Political Thought from the Classical Period to the Modern
Period, (Jakarta: Kencana Prenada Media Group, 2010), pp.77-84.
209H.H. Bilgrami, Iqbal at a Glance on His Life and Thoughts, translated by Djohan Efendi, (Jakarta: Bulan
Bintang, 1982), p.79
in the time of the Companions and this must be revived in modern society, because it
contains spiritual principles, namely:
1. Elections are the only way to express the will of the whole people, the will of
some people is declared null and void.
2. De facto, political sovereignty is in the hands of the people.
3. Muslim society is based on the absolute equality of all its members.
4. The head of state is not the supreme imam in Islam and is not the guardian of
God. He may have made a mistake and must submit to God's law.
5. Although the head of state, he can be prosecuted before the court
6. The head of state can indeed nominate his successor, but his candidacy is void
if rejected by the people.
7. The people have the right to impeach the head of state if he is against sharia.210
reviews
e. Mustafa Kemal Ataturk
Compared to secular political thinkers such as Thaha Husein and Ali Abduraziq,
Mustafa Kemal is the most controversial and influential figure. He not only speaks at the
level of discourse, but also moves in the practical field to develop his secularization ideas
in his various political policies. It was he who made Turkey a modern national state and
saved the Ottoman Turkish empire from a total defeat of European nations.211 In Mustafa
Kemal's thought, the Ottoman Turks would not have advanced because
there was a close relationship between Islam and the State, the Ottoman ruler at that time
210m. Iqbal, Amin Hussain Nasushan, Opt., Hallam.105.
211Ibid, p.107.
used two titles at once for his power, namely the title of caliph for religious power and
the title of sultan for political (worldly) power, for Kemal. The involvement of Islam in
various public spheres, including politics, has led to the decline of Islam, Kemal
compared that the West dares to leave religion from the political field and secularize so as
to give birth to a high civilization, therefore if Turkey wants to be advanced and modern,
there is no other way but to imitate the West by secularizing as well, Turkish society must
be changed to the West212 Despite the very strong challenge, Kemal remains adamant in
carrying out his secularization movement. He successively closed the Tarekat movement
(1925), replaced Islamic law with Swiss civil law (1926), replaced the Hijri calendar with
Masehi (1926), abolished Islam as the state religion (1928), established a secular oath for
members of the Supreme National Assembly (1928), and replaced the Arabic script with
the Latin script (1928). Because in his development he wanted to make modern Turkey
like the West, he discarded the symbols of the traditions of Turkish society that had taken
root before, he banned the Tarbus (traditional Turkish hat), and replaced it with the
wearing of Western-style hats, he banned the use of religious clothing and ordered the
Turkish people to wear Western-style clothing, music had to be replaced from Eastern to
Western music and Turkish radios had to broadcast Western songs. He wants to apply
Western values in all aspects. Since the West is the barometer of the progress of modern
civilization in the 20th century, Kemal wanted to cut off the Turkish nation from its past
history so that Turkey could enter the environment of Western civilization.213 reviews
212Ibid, pp.110-111.
213Ibid, pp.112-113.
f. Ali Abdurraziq
Ali Abdurraziq was born in 1888 AD in the Al-Mania region, Egypt. His father
was a prominent governor and a well-known political activist. Hasan Abdurraziqn, his
father's full name, was a friend of Muhammad Abduh, he was once the deputy chairman
of the people's party (Hizb al-Umah), 1907. His brothers were powerful political activists,
one of his brothers Hasan Abdurraziq Jr., founded a party called Hizb al-Ahrar al-
Dusturiyah which had ties to the British. Judging from his history, it can be understood
that he was a religious and political expert, when he served as a judge at the Sharia Court
in Egypt, he had conducted research on the caliphate institution, the results of his
research were then published into a controversial book entitled Al-Islami wa Ushul al-
Hukm.214 reviews
Experts generally argue that Islamic thought, which is then closely related to the
function of scholarship or ulama, has been pioneered and developed since a very early
time in Islamic history. Among the Islamic figures involved in the pioneering and
development efforts, two names should be mentioned here, namely Abdullah bin Umar
ibn Khattab and Abdullan bin Abbas ibn Abdul Muttalib. The appearance of these two
names of Abdullah is very interesting to observe in relation to the phenomenon or
perhaps more precisely the traumatic feeling due to the division (political) among
Muslims with the attitude of mutual disbelief in the period after the death of the Prophet
(peace and blessings of Allaah be upon him).
Abdullah bin Umar who lived in Medina declared himself neutral from
the triangular (political) dispute between the followers of Ali in Kufa (Iraq), Mu'awiyah bin
Abu
214Ibid, pp.114-115.
Sufyans in Damascus (Sham or Syrian) and Ahlu Shura (defenders of the principle of
deliberation, the "Democrats") who were based in al-Harura near Kufa (hence all of them
were called al-Haruriyun, but later became known as Khawarijs, rebels or Protestants,
because of their protests). Instead of engaging himself in politics – although he finally
obeyed Muawiyyah but remained critical – Abdullah bin Umar devoted his attention to
standard practices among the believers (al-Mu'minun), especially among the people of
Medina who were seen as directly continuing the practices of the Prophet (peace be upon
him). Therefore, Abdullah bin Umar is seen as a pioneer in the study of the Sunnah
(tradition), especially related to the Prophet.
Meanwhile, Abdullah bin 'Abbas devoted a lot of attention to the field of Qur'an
interpretation. Although without a very impressive personality like 'Abdullam bin Umar.
Abdullah bin 'Abbas is also considered a pioneer of the growth of the institution of ulema
in Islam, as well as a pioneer of the in-depth (and systematic) study of Islam. At the same
time, they are also often referred to as the "ancestors" of the Sunni group or ahl Sunnah
wa al-Jama'ah.215 reviews
As is well known, the first religious issue that arose after al-Fitnah al-Kubra (the
great catastrophe, namely the murder of Uthman bin 'Affan, caliph III), was the question
of the fate or law of the person who committed a great sin: whether he was still a believer
or had become an infidel. The Banu Umayah in Damascus said that the man was still a
believer, despite the fasiq, while their opponents, especially the Khawarij, said that he
had become an infidel and that his blood was halal. (They say, like
Uthman bin 'Affan who has acted wrongly) and must be fought. The issue brings
215 Nurcholis Madjid,, The Horizons of Islamic Civilization (Jakarta: Paramadina, 1997), pp. 1-2.
and the problem of whether or not man is free to determine his own actions (mas'alah
af'al al-'ibad) and causes conflict between the Jabari and the Qodari. The Bani Umayah
who adhered to the Jabariyah understanding that viewed humans as helpless before God's
taqdir. And their opponents, especially the Khawarij, believe in the Qadariyah which sees
people as capable of choosing and determining their own actions, because they are fully
responsible for their actions.
The next very important stage in the development and tradition of Islamic
scholarship was the entry of elements from outside into Islam, especially elements of
Perso-Semitic culture (Zoroastrianism, especially Mazdaism, as well as Judaism and
Christianity) and Hellenism. This supreme influence on Islamic thought is like a double-
edged sword: He supported Jabariyah (among others by Jahm bin Safwan) and also
supported Qadariyah (among others by the Wasil bin 'Atho, the founder of Mu'tazilah
which is often referred to as the reincarnation of Khawarij). Efforts to refute these two
opposing views were also carried out by using a lot of Hellenistic arguments, especially
Aristotle's philosophy. The reconciliation was carried out by, among others, and most
importantly, by Abu Hasan al-Ash'ari and al-Maturidi who also used elements of
Hellenism.216 reviews
According to Muhammad Iqbal, there are two sources of the development of
religious thought in Islam. First, the raw source (static source), namely the Qur'an and al-
Sunnah. Second, the source of dynamics (the source of development), namely ijtihad.217
Ijtihad is the use of critical and deep reasoning to understand the depth and
216 Nurcholis Madjid, Ibid, hlm. 3
217M. Amin Abdullah, Ethics and Interreligious Dialogue: Islamic Perspectives, (Yogyakarta:
DIAN/INTERFIDEI), p. 10.
the flexibility of the content of the holy verses of the Qur'an and al-Hadith which are the
standard sources of religion, to understand and interpret them in accordance with the
demands of progress and changes in the times. Ijtihad by itself can only be done by
thinkers of religious science, namely scholars with a mujtahid mentality. Therefore, it is
the mujtahid scholars who became the backbone and religious leaders after the time of
the prophet. This is the specialty of Islam, a religion or even the only religion that does
not recognize and does not recognize the Rahbaniyyah system or the priesthood system.
During the time of the Prophet, ijtihad did not develop prominently, because
almost all problems could be directly asked to the Prophet whose answer could be with
the descent of revelation. However, as an official institution, it has also been practiced by
the Prophets and their companions. This ijtihad began to develop and was very much
needed during the time of Khulafur Rashidun, as was the appointment of Abu Bakr as the
first Caliph to replace the Prophet.218 reviews
Basically, for a long time, Muslims have tried to assimilate cultural materials
from the nations they rule. The translation of ancient Greek works was pioneered by a
member of the Umayyad Banu Khalid bin Yazid in Syria, and reached its peak during the
time of the Banu Abbas during the time of the caliph Harun al-Rashid and his son al-
Mamun. As active and productive participants in Aryan culture, the Persians played a
prominent role in the spread and development of philosophy. Their tendency to apply
metaphorical and allegorical interpretations (ta'wil majazi) to religious teachings derives
their intellectual reasoning in Greek philosophy, especially the elements of Neoplatonism
in the works of Porphyry.
218 M. Amin Abdullah, The Philosophy of Kalam in the Era of Postmodernism, (Yogyakarta: Pustaka
Siswa, 1995), p. 10.
Plotinus and Yahya al-Nahwi. Aristotle himself took a very important part in influencing
Islamic science through his sillogism or the science of mantiq (ilm al-Mantiq).
But most scholars believe that Hellenism can change religion. Metaphorical
interpretations such as those carried out by Ibn Sina, for example, can end up with an
"interpretation away" of the main teachings of Islam. These people do not receive the
outer meanings of God's words or the words of the Prophet, and do I'tibar, or cross over
to the outer meanings to find the inner meanings. So they are called al-Bathiniyyah, the
spirituals. Therefore, philosophy also provides fertile ground for various esoteric
interpretations of Islam such as those proposed by the al-Safa brotherhood, an Islamic
Neoplatonist society. Because such an approach can result in a kind of "relativism" that
can loosen the moral message of religious teachings, many scholars rise up to confront
them. One of the most prominent is al-Ghazali (the best mind ever prduced by Islam after
the Prophet). He sought to destroy philosophy, especially with his very famous book
Tahafut al-Falasifah, as well as to fend off the arguments of the spiritualists, especially
as represented by the Shi'a Sab'iyyah (Ismailiyyah). Nevertheless, al-Ghazali played a
reconcilatory role between exoterism and esoterism in Islam.
The reaction to al-Ghazali came from Ibn Rushd of Córdoba, who fended off al-
Ghazali with his "Tahaful al-Tahafut". However, al-Ghazali is still respected as an
Islamic warrior (hujjatul Islam), especially by the Sunni group. She
is a follower of the Shafi'I madhhab in fiqh and at the same time the al-Ash'ari school in
the science of Kalam.219 reviews
Experts observe that the world of Islamic thought after al-Ghazali is no longer as
vibrant and exciting as before. This is thought because, first, the settlement given by al-
Ghazali, although not perfect, was comprehensive and very satisfying. Second, the
science of Kalam al-Asy'ari, as a mediator between the Jabariyah and the Qadari with the
concept of al-kasb (acquisition) embraced and supported by al-Ghazali is also very
satisfying and has succeeded in creating peerless social equilibrium. Third, the collapse
of Baghdad by the Mongols was very traumatic and made Muslims no longer able to rise,
it is said that even today. Fourth, the transfer of scientific centers of activity from the
Islamic world to Europe, where that activity gained new momentum, and gave birth to the
revival of the West with the side effect (but direct) of their invasion of the Islamic world
and the defeat of the Islamic world. Fifth, there is a theory because Muslims have
dominated the world for 8 centuries starting from mastering the "Oikoumene" area (the
areas of origin of human civilization, the heartdland of the world, i.e. the area between
the Nile to the Oxus) have become complacent and uncreative. This is also said to have
continued until now.220 reviews
I. Development of the Islamic World Today
219 Nurcholis Madjid, Op. cit. Cit. hlm. 5
220 Ibid, p. 6.
Michael Keene explained the current development of Islam, that Islam is the
fastest growing religion in the modern world. Because of its development, this religion
became more influential in world affairs so that it gained many followers. In recent
centuries, Islam has become influential on a global scale. Many of the Third World
countries that emerged in the twentieth century were Muslims. Some of them are the
world's economic centers because these countries control important supplies such as
natural gas, oil and minerals.
The religion of Islam expanded throughout the world. There are now more than a
billion Muslims in the Middle East, Africa, India, Central Asia, and in other parts of the
world. The largest Islamic community is found in Indonesia, where 168 million Muslims
make up 90 percent of the total population. There are also large indigenous populations in
Eastern Europe – especially in Albania, Macedonia, and the Southern states of the former
USSR. The large number of Muslims is also found in Western Europe, especially in Italy,
Germany, and the Netherlands. Five percent of France's population is Muslim.
It can be estimated that Islam will soon become the second largest religion in the
United States after Christianity. Sixty percent of American Muslims are immigrants from
the Middle East and the remaining 40 percent are from converts – mostly African-
Americans. Now Islam is the religion embraced by the majority of people in 30 countries
in the world. In many other countries, such as Nigeria, India, the Philippines, and
northwestern China, Muslims have a significant number of their entire population.
Islam is the largest religion in both rich and poor countries in the world – with Saudi
Arabia on one side of the vast ranks and Sudan and Bangladesh on the other.221 reviews
CHAPTER XV
INTERRELIGIOUS RELATIONS
There is an opinion that all religions are the same. Although this opinion is
expressed by a small part of the opinions of the people around us. It is said to be the
same, because the goals of religion are the same, namely encouraging people to do good
deeds and avoid evil deeds, and always building a relationship with God Almighty. It's
just that the way used by each religion in approaching God is different. For example,
Muslims on Friday go to the mosque, Christians on Sunday go to the church, Jews go to
the synagogue, while Hindus or Buddhists worship in a temple or in a quiet place to
meditate.
In the context of the scientific history of religions, Max Muller (1823-1900), a
scholar of language and history, in his book "Vorlesungen Uber Religionswissenschaft" ,
expressed his opinion about the essential common ground that exists in these religions.
According to him, every religion is true, even tribal religions.
After Max Muller expressed this opinion, many subsequent scholars followed in his
footsteps in examining the question of religion and its emergence in the world, although
there were still differences of opinion among them. In this case, they agree with Max
Muller that every religion in the world – based on its basic characteristics – that every
religion has the same characteristics, namely obedience to God.
If someone asks, "What is the essence of the world's religions?" They replied; The
essence is that if a person lives well with others, then God will reward him by giving him
eternal life. Each religion interprets the essence in different ways, but in essence the
essence of religion remains the same, which is to invite goodness.
This is where it is important for us to study and understand the basic teachings of a
religion in order to find the values of equality and differences in existing religions. With
the hope that religious tolerance can grow for the better.
A. The Meaning and Substance of Interfaith Relations
God created nature and its contents in plurality. The diversity of Allah's creations
indicates the existence of an ecosystem which consists of
The parts that make up the networks of life that are interrelated, mutually influencing,
determining and needing each other.222 The long scroll of human history, with its various
creativity and reflections on nature, as well as God's revelation that has descended several
times to man, has given birth to the prulacity of religion and belief.
It is understandable if each human being has different spiritual perceptions and
experiences about God according to their respective perspectives. Spiritual perceptions
and experiences in seeking God are one of the factors that cause the name of religion or
belief to be different.
Man's idea of God has a long history. Therefore, it is natural for every human or
human group to have different beliefs. The idea of God formed by a group of people in
one generation may not be meaningful to another. When a conception of God no longer
has meaning or relevance, it will be quietly abandoned and replaced by a new theology.
Even though fundamentalists deny this. Fumandemantalism tends to be ahistorical, so
they are convinced that groups of saints such as Abraham, Moses and subsequent
prophets all experienced the experience of divinity in the same way, as the experience of
people today. However, if you listen, at least in the three major religions, Judaism,
Christianity and Islam, there is no objective view of God, because each generation turns
out to create an image of God that is not necessarily the same between one generation and
another.
222Primavesi, A., From Apocalypse to Genesis: Ecology, Feminism and Christianity, (Tunbridge Wells:
Burn and Oates, 1991), hlm.37
Basically, religion is actually pragmatic. An idea to challenge God does not have
to be logical or scientific, what is important is that it is acceptable. When the idea is no
longer effective, it is very likely to be replaced by another radically different idea.
Change becomes inevitable, because these ideas are completely man-made and far
different from the real reality. Throughout history man has experienced a spiritual
dimension that transcends the material world. This is one of the amazing characteristics
of the human mind. Taylor, for example, tries to uncover beliefs about things that go
beyond reason or myth, by offering the results of his search through his creativity and
logical intelligence.223 reviews
In the search for God, the human race has found out who its God is. The
discovery is of course adjusted to the limit of its reflective ability. For example, there are
teachings of animism and dynamism. In the century (6 BC – 2 BC), the ancient Greeks
worshipped rainbows, seas and places or objects that had power. At the same time, the
early philosophers in Greece such as Thales, Anaximenes, Anaximadros, Phitagoras,
Heraclitus, Socrates, Plato, Aristotle and so on, tried to prove the truths of the myths that
the society believed. They focus their studies on natural phenomena (cosmos-centric) in
order to find the basic reality behind these natural phenomena, as well as to find answers
to myths believed by
223Edward B. Taylor, From Primitive Culture: Reseaches in the Development of Mythology, Philosophy,
dalam Certer J., Understanding Religious Sacrifice: A Reader (New York & London: Continous, 2003),
hlm. 14-34.
community at that time. The basic reality discovered by each philosopher is always
different according to the limits of his creativity and capacity.224 reviews
One important thing that deserves attention in this article is that whatever the
form of the search result, it is the result that is considered the basic reality, which the
followers of religion call "God". This means that there is a history of human culture,
which has been cultured in seeking God, especially in the period of the Ancient Greek
century and before the gospel came down, and may have occurred in a span of past times
that is difficult for human search to reach today. In that historical span, figures such as
Sidarta Gautama, a major figure in Buddhism who attained God's enlightenment can also
be recognized. In addition, there is also Hinduism, which was born from the spiritual
creativity of the people who long for God.
Likewise in Islam, the time span of Fatrat al-Wahyi is repeated and occurs in the
2nd-6th centuries AD, until the revelation of the Qur'an in the early 7th century AD. In
the period of time when Allah did not send down guidance or revelation to His
Messenger (for 600 years) people experienced the same search as the time of Fatrat al-
Wahyi before, that is, looking for who the real God is. The worship of nature and His own
created objects that are considered to have supernatural powers is repeated, until finally
the revelation of the Qur'an in the 6th century AD became a guide for mankind.
The creativity of human beings who always longs to seek God throughout the
ages, which has been proven by the emergence of community groups that worship myths,
animism, dynamism, statues and so on is proof that there is a
224Frederick Copleston, History of Philosophy, Vol. I ( London: Burn Oates & Wasbourne LTD, 1959), hlm.
1.
religion seeks or the result of spiritual creativity and human intellect to seek God.
Something that is considered as a basic reality, the source of life or God that is used as
the foundation and source of norms in one's life. This long history that is full of the spirit
of seeking God has become the law of causality why there is religious plurality on earth.
Each religion is not uncommon to be firm in its stance on the truth that they believe in
and even tends to be more exclusive.
The existence of religious plurality has become a necessity. There is no maturity
and greatness of soul to accept this reality, which will actually result in the emergence of
seeds of disharmony between religious communities. Therefore, all religious believers
should be aware of this. If a person wants to embrace a religion, the wise attitude is not to
consider the followers of other religions to be true and the religion he embraces is true, or
all religions are true. However, it begins with the spirit of seeking the truth, studying the
teachings of plural religions in order to find the beliefs chosen according to that search.
As a subject for reflection, in America and Europe institutes have long been opened to
study Islam and various religions. It is also necessary to open an institute to study other
religions organized by Islam. From the study of religions scientifically, it is hoped that
there will be a spirit of mutual understanding and understanding of the teachings of
religions, so that a higher and more tolerant level of religious understanding emerges.
An in-depth study of religion, including other religions, is expected to emerge a
tolerant attitude that is not only outward, but also a tolerant attitude that comes from the
conscience and mutual respect with each religious believer
innately and inwardly.225 Gandhi did the same thing when studying the teachings of
Christianity and Islam. His understanding of other religions increased his awareness to
appreciate the concepts of truth of other religions and remain steadfast in his Hindu
beliefs or beliefs. A faith that is open to the true truth, the truth that he feels is more than
just accommodated by the capacity of any human being, church, or tradition. The true
truth that is open may be able to foster his philosophy of life, namely "ahimsa".226 reviews
People who believe in myths are usually unable to prove the sources of truth and
how to prove what they believe. Belief in myths is usually carried out by people or
groups of people who do not want to use their intellect, spiritual, or emotional capacity
and creativity. They believe something that is considered to have advantages without
questioning its truthfulness. This is understandable because they believe something
without being accompanied by efforts to prove the truth of what is believed. On the other
hand, the early philosophers tried to prove what was believed to be the basic reality, the
source of life, with its logical and empirical analysis. Therefore, the measure of truth is
limited to the epistimology they use, namely logical and empirical. This inspires how
religious experience belongs to everyone and how unwise it would be if there was no
mutual understanding, respect, and mutual respect for fellow believers. What will this
world be like?
B. Islam in the midst of religious differences
225 David Trueblood, Philosophy of Religion, transcribed by HM. Rasjidi, (Jakarta: Bulan Bintang,
1965), pp. 136-137.
226 Robert Ellsberg, (ed), Gandhi on Christianity, (Yogyakarta: Lkis, 2004), hlm. 220.
Efforts to understand religion can be said that religion has dual potential, in addition
to having or showing similarities, but also contains many differences between each other.
The opinion that all religions are the same is completely wrong and very wrong to say
that black is white.
Such reasoning is contrary to the fact that the common ground between religions
can be found in moral teachings, because no religion teaches evil, while moral values
have universal qualities contained in every religion.
There are quite a lot of differences between religions, there are differences that
concern things that are principled and fundamental, but there are also differences that are
furu'iyah (not principles). Examples of differences that concern not the principle of this
are found in many worship procedures. Meanwhile, fundamental differences can be easily
found by comparing the theology of each religion.227 reviews
It is not surprising that the issue of religion and religiosity is a sensitive issue. For
our pluralistic society, fostering a willingness to understand and respect each other
between the role models and beliefs of each party is very important. It is an objective
demand if we want harmony to live among people of various religions not to remain as a
sterile idea. The plurality, openness and mobility of our society can no longer be upright
and firm if the walls of exclusivism between
227 Djam'annuri, Our Religion Perspectives on the History of Religions (Yogyakarta: Kurnia Kalam
Semesta, 2000), pp. 11-12.
People of various religions are still running separately. Of course, the idea of trying to
eliminate the differences of religions altogether is not realistic. The difference is real,
because otherwise we would not call it a single expression "religion".228 reviews
To get an idea that each religion is not the same, let us see in the case of divorce in
Catholicism, that the marriage bond between a man and a woman is considered a
covenant bond for all eternity that cannot be removed except by death. This is not found
in the teachings of Islam or Protestantism.
From the above description, we can say that all religions are not the same, that they
are different from each other. Sometimes these differences are used as a tool to
antagonize each other, but on the other hand, they also become the glue between fellow
religious believers. Therefore, the most elegant attitude is that all religious believers
realize that among us there are differences according to the religion we follow.
In life, we experience many differences, both differences in ethnicity, race, nation,
skin color, religion, culture and so on. Therefore, we cannot deny it. Denying diversity
(plurality) is the same as denying oneself. Likewise when we talk about religious issues.
This issue is very sensitive, because every community believes that its religion is the
most correct. Religion can survive in humans and can provide human spiritual needs, and
can even make human life exciting. That is why in humans
228 Huston Smith, Human Religions, (Jakarta: Torch Foundation, 1999), p. xii.
cannot be separated from religious norms. In fact, religion has always been present in the
midst of our lives and its presence since human beings existed.229 reviews
The question that arises is whether the religion that exists in every human being is
the same? The answer is that there are points of similarity and points of difference. The
similarity is that every religion has a belief in some supernatural power (belief in the
existence of God). For example, Judaism, Christianity and Islam. That is if we look at the
similarities. It is strengthened by the emergence of apostles and prophets in every religion
and each apostle appears to carry the mission of God's Love to save mankind from
oppression and misdirection in life by connecting human consciousness of His God
Almighty and All-Merciful. If we look at the difference between Islam, Jews and
Christians. In fact, Islamic monotheism is much more radical and universal than Jews and
Christians.
In Islam, the concept of salvation is determined by going through the process of
tafakkur to obtain God's blessing. At first glance, it can be understood that the concept of
salvation in Islam has similarities with Hinduism and Buddhism, in the sense that
salvation can be obtained by every human being in a serious way by human beings
themselves.230 reviews
C. Basic Principles of Interfaith Relations
One of the efforts to build religious harmony can be done by dissecting the
theology of religions. Relevant to this, the speaker tried to look at it from the side of
Islam, related to the kalam of Allah which gives guidelines for
229Komarudin Hidayat, The Tragedy of King Midas, Religious Morality and the Crisis of Modernism,
(Jakarta: Paramadina, 1998), p. 180.
230Komarudin Hidayat, Major Religions in the World on the Problem of Development and Interrelation in
Passing Over, (Jakarta: Gramedia, 1998), p. 208.
tolerance, democracy and religious freedom. The speaker tried to find legal bases that
allow people to live in harmony with followers of other religions. From here, there can be
a foothold that departs from the consciousness of the community to obtain a pluralistic
theological understanding from within the theology itself.
Islam as one of the religions of revelation is quite clear in providing guidance and
guidelines on how to coexist harmoniously with people of other religions. This has been
exemplified by the Prophet PBUH, regarding how he treated his neighbors, Jews, well. In
Q.S. al-Kafirun verse 6 explains that all religious believers are given the freedom to
choose and serve their respective religions. Another verse of QS. Al-Baqarah: 256, which
means:
"There is no compulsion on religion. Because there is a clear truth and error. So
whoever does not believe in thaghut (all boundaries) and only in Allah, in fact he is only
stretching on a very strong rope, which will not be broken forever. And Allah is the
Hearer and the Knowing."231 reviews
This verse is the basic foothold for Muslims and for followers of other religions to
tolerate each other, so it is a great mistake for anyone who disturbs the people of other
religions. This verse is an answer to the quarrel that occurred between a father who had
embraced Islam and wanted his two Christian children to convert to Islam. Because his
two children cannot transfer their belief in the religion they follow
father, so the quarrel continued until finally the three of them came
231Al-Qur’an al-Karim. Surat al-Baqarah ayat 256.
asked the Prophet PBUH for advice. Selin, the Prophet also faced the problem of how to
reconcile two religious believers in Medina, Jews and Islam, so that they could coexist in
harmony and peace. As an answer to the problems faced by the Prophet, Q.S. al-Baqoroh:
256 came down. This verse provides a valuable lesson, how every religious person must
coexist with other people peacefully.
A proof that a religious person or a religious people has a tolerant attitude is if
they are able and have the awareness to recognize everyone's rights, respect the beliefs of
others, agree and understand differences, understand each other's hearts and are able to be
honest.232 To be tolerant means to do good with the awareness of the heart of others. In
Q.S. al-Maidah verse 3 Allah says:
"Today I have perfected for you your religion, and I have perfected My favor to
you, and I have chosen Islam as your religion".233 reviews
The content of the verse is emphasized by Q.S. Ali Imron: 18: "Indeed, the true
religion of Allah is Islam". The question is which religion is Islam? The words of Allah
in Surah al-Hajj: 78 mention; "He named you all Muslims, before and in this."234
Observing this verse, what is meant by the word "before" can be the adherents or the
people of the previous prophets and apostles, while the meaning of "in this" is the people
of Muhammad PBUH who are guided by the Qur'an. Listening to the meaning of the
verse, basically all the people who claim to be experts in the book are classified as
Muslims and are not worthy of blaming each other.
232Hasim, Religious Tolerance and Freedom in Islam as a Basis for Dialogue and Interreligious
Harmony, (Surabaya: Bina Ilmu), pp. 23-25.
233 Al-Kur'an al-Karim, Surat al-Medah Ayat 3.
234Ibid.
In addition to giving instructions on the basis of tolerance, Islam I also teaches
people not to be hostile and not to cause damage, on the contrary, it encourages
forgiveness of each other. Even in a war situation, Islam provides guidelines so that
Muslims do not commit crimes against the enemy, but still develop a tolerant attitude.
It is very important to understand the consequential aspects of our religious attitude
(as a Muslim); that our religious attitude determines our views on other religions. In this
case, there are at least three religious attitudes, namely, exclusivism, inclusivism and
parallelism.
First, an exclusive attitude. This attitude is the dominant view from time to time,
and continues to be embraced to this day. For Christianity, the core of this view is that
Jesus is the only legitimate path to salvation. "I am the way and the truth and live. No
man comes unto the Father, except through me" (John 14:6). This verse in the perspective
of an exclusive person is often read literally. There is also an ever-quoted phrase, "And
salvation is in no one but in Him, for under this heaven there is no other name—hence the
name No Other Name!- which is given to man by whom we can be saved" (Acts 4:12). So
the term "No Other Name" then became a symbol of the absence of salvation outside of
Jesus Christ.
This view has been known for a long time even since the first century of the
Church, which later received formulations such as Extra Eclessiam Nulla Salus! (There is
no salvation outside the Church), also related to the future, Extra Eclessiam Nullus
Propheta! (There are no prophets outside the Church.) This view was confirmed in the
Council of Florence 1442. This exclusive paradigm is today followed by many prominent
evangelists, including Karl Bath and Hendrick Kraemer. Hendrick Kraemer wrote The
Christian message in a Non-Cristian World, a book that has been touted as the basis for
evangelism for many years, since it was first published. In the book he says; "The Lord
has revealed the way, the Life and the Truth in Jesus Christ and wants this to be known
throughout the world". Meanwhile, Karl Barth, a figure of dialectical theology, and
sharply opposed the tendency of liberal theology, especially those originating from
America, which made room for the development of an inclusive paradigm.
For the example of Islam, although there is no kind of church power in Christianity,
especially Catholics who can give comprehensive fatwas like the example above, many
interpreters throughout the time have narrowed Islam to exclusive views. Several verses
that can be used as Islamic exclusivity.235 reviews
"Today the disbelievers are desperate to defeat your religion. Pray for them to be
afraid; fear me. Today I perfect your religion for you and I suffice My bounty and I
choose Islam to be your religion.236 reviews
Second, an inclusive attitude.This paradigm distinguishes between the salvific
presence and activity of God in other religious traditions, and the salvation and activity of
God entirely in Jesus Christ. To be inclusive means to believe that all non-Christian
religious truths refer to Christ.
235 Q., S. al-Maidah/ 5:3
236 Q., S. Ali Imran/ 3: 85
This gave rise to the inclusive term, The Anonymous Christians, i.e. non-Christians.
These anonymous Christians, in Rahner's view, will be saved as long as they live in
sincerity of heart toward God, because God's work is with them, even though they have
never heard of the Good News.
In Islam, it was also put forward by Ibn Taymiyyah in the 14th century, who, like
Karl Rahner above, distinguishes between people and the religion of Islam in general
(non-Muslims par exellance), and people = people and the religion of Islam in particular
(Muslim par exellen). The word Islam here is interpreted as "an attitude of surrender to
God". In this interpretation of the so-called "Inclusive Islam", they assert that even
though the prophets taught a view of life called al-Islam (submission and resignation) it
does not mean that they and their people take their religion literally al-Islam and
themselves as Muslims.
Thus, inclusive Muslims adhere to a view that the religion of all prophets is one.
The prophets are brothers and sisters of one father, many of their mothers, but their
religion is one. They adhere to the Qur'anic view of the existence of a meeting point of
religions (QS 3: 64), where each Ummah has been determined a shir'ah (the way to the
truth) and minhaj (the way or method of the journey to the truth). According to this
inclusive Islamic circle, Allah does not want human beings to be equal in all things
(monolithism). The existence of differences is a motivation to compete for various good;
and Allah will judge and explain the differences (Q., S. al-Maidah/ 5:48).237 reviews
237In Indonesia, this view was strongly held by Nurcholis Madjid. In Budhy Munawar-Rahman, Islam Pluralist
Discourse on the Equality of the Believers, (Jakarta: Paramadina Publishers, 2001), p. 48.
Third, the attitude of parallelism. This paradigm believes that every religion (other
religions other than Christianity) has its own way of salvation, and therefore the claim
that Christianity is the only way (an exclusive attitude), or that complements or fills in the
way of others (an inclusive attitude), must be rejected for theological and
phenomenological reasons. The most passionate protagonist is John Harwood Hicks, in
his book, God and the Universe of Faiths (1973). Through his book, he is considered to
have made a revolution in the theology of religions. He uses an astronomical analogy
(that the earth is the center of the universe). Likewise with religion, Hicks explained that
God is the center of the universe of human faith. All religions, including Christianity,
serve and surround it.
Meanwhile, in the interpretation of Pluralist Islam, such as Frithjof Schuon and
Seyyed Hossein Nasr, every religion is basically structured by two things, namely the
formulation of faith and the experience of faith. It's just that every religion always
assumes that one precedes the other. In this context, pluralism is acceptable, because for
example, between Islam and Christianity, the difference lies in which is more important
between the two. Islam prioritizes the "Formulation of Faith" (in this case Tawhid) and
the experience of faith follows the formulation of that faith. Christianity, on the other
hand, prioritizes the experience of faith (in this case the experience of God incarnate in
Jesus Christ, which is then symbolized in the sacraments of the Mass and the Eucharist),
and the formulation of faith follows this experience, with a dogmatic formulation of the
trinity. The difference in the structure of the formulation and experience of faith is only
an expression of these two religions in formulating and experiencing the God who
same.238 reviews
D. Meaning and Limitations of Interreligious Tolerance
In Indonesia, the concept of religious harmony is outlined in the 1945 Constitution
article 29. In the 1945 Constitution, it is emphasized that the goal is the One Godhead. In
his explanation, it was explained, based on the One Godhead as well as based on a just
and civilized humanity, the State also guarantees the freedom of each resident to embrace
their respective religion and to worship according to their religion and belief.
Thus, it is very important to develop an attitude of mutual love for fellow humans,
an attitude of tolerance, tepon saliro, and an attitude of not being arbitrary towards others.
With followers of other religions in daily life in society, an attitude of respect, mutual
cooperation and cooperation must be developed and realized, so that harmony can always
be fostered to live together.
To realize religious harmony is certainly not easy, in fact, there are many obstacles
and obstacles faced. For example, there is competition between religions by persuading,
threatening and so on against followers of other religions. The absence of tolerance from
each religious believer is also a threat of religious disharmony.
In order to realize religious harmony in society, the Ministry of Religion of the
Republic of Indonesia issued the Decree of the Minister of Religion of the Republic of
Indonesia no.70/1978 concerning guidelines for religious broadcasting. This is
considering that the harmony of life between religious people
238 Budhy Munawar-Rahman, Islam Pluralist Discourse on the Equality of the Faithful, (Jakarta:
Paramadina Publishers, 2001), p. 49. This pluralist view is also expressed by Seyyed Hossein Nasr in "The
One and The Many" in Parabola issue 22/3/94.
absolutely for the unity and unity of the nation, as well as the stability and security of
religious broadcasting. The broadcasting guidelines are: religious broadcasting is not
allowed to;
1. Addressed to people and or people who have embraced a religion.
2. It is carried out by using persuasion, giving materials, money, clothes,
food/drinks, medicines and others so that people are interested in converting to a
religion.
3. It is done by distributing pamphlets, bulletins or magazines, books and so on in
areas or houses of people of other religions.
4. It is stiffened by entering and exiting the house of a person who has embraced
another religion under any pretext.239 reviews
The Indonesian government's efforts are in order to create a harmonious society,
peaceful mutual cooperation, even though the religions embraced are different. There are
three harmonies programmed by the Indonesian government, namely internal harmony
between religious people, between religious people, and between religious people and the
government.240 This is to create a united Indonesia even though plurality and diversity in
various things exist in it.
The basics of religious harmony that are excavated from the Qur'an as described
above, are a source of truth that must be used as a guideline for society with various
religious circles. Besides sources
239 Secretariat General of the Ministry of Religious Life of the Republic of Indonesia, Association of
Laws and Regulations on Religious Life, Series E, (Jakarta: DEPAG, 1998), pp. 6-10
240Projects Coaching Harmony Live Religious Problem Harmony Live In
Indonesia,(Jakarta: DEPAG RI, 1980), p. 3
The truth of the revelation of the Qur'an, Islam also uses sources of ratio, experience, and
intuition to guide life. This is evidenced by the many verses of the Qur'an that tell
humans to think, try hard and use spiritual intelligence when facing problems that are
difficult to solve logically and empirically. So that the common thread can be drawn, that
Islam recognizes the existence of sources of truth of revelation, ratio, empirical, and
intuition. Ratio, empiry, and intuition are even human quality devices or tools that have
different tasks in solving various life problems that require critical analysis, skills, and
sharpness of imagination.241'
E. Religious Unity in the Perspective of Perennial Philosophy
The discussion about human recognition of the existence of forces outside of
themselves (fitrah) that greatly affects the pattern of human life. It has been a discourse
for quite some time. An anthropologist Robert Ranulp called humans Homo Religious
and this was emphasized by Keren Armstrong. That 19th-century anthropologists have
used religious typology as an absolute and without being limited by space and time. By
concluding that "there has never been a society witahout religions"242 However, due to
human limitations, there is a perception that
241Religious Harmony in, ISTIQRO , (Jakarta; Depag, Volume 04, November 01, 2005), p. 217
242Djam'annuri, (editor), Religion We are the perspective of the history of religions,(Yogyakarta:
Kurnia Kalam, 2000), p. 1.
which is human about God. So it is natural if there is a perception of God that is "varied",
all of which are due to the infinity of the Supreme Being.
Man's journey to know his God is very long and varied. Human awareness of the
existence of transcendent Substance is essential and every human being also introduces
themselves to the Substance continuously. Rudolf Otto, a German religious scholar,
wrote in his book "The Idea of the Holy" in 1971, he believed that in human beings there
are feelings called "numinaous" and that they are the basis of every religion. The so-
called numinous is one's feelings and beliefs about the existence of a greater and higher
Almighty that cannot be reached and controlled by humans. This feeling is the basis for
the emergence of human behavior ethics. Numinous which then produces different
perceptions. It is also here that people begin to do their creativity to plan myths and
worship their gods.
Myth in this context is synonymous with superstition (from the Arabic word
"Superstition" which means delusion). In English it is called "Myth" which comes from
the Latin "Mytus" or Greek "Mytos". This myth is interpreted as an imaginary narrative,
which usually involves characters, actions and events outside of the natural
(supernatural).243 Myths throughout history have greatly helped mankind to articulate its
consciousness of forces beyond the reach of human reason. Myths in reality are not
only as a means of human self-knowledge of God of character and ethics
243 Nurcholis Madjid, Islam Agama Peradaban (Jakarta: Paramadina, 1995), p. 174.
human behavior. God's position in this regard is not only as the Most High Being, but
something that is an example and should be followed by mankind.
The recognition of man in perceiving his God expresses in three forms or
properties: 1) Theory or thinking such as dogma, doctrine doctrine and concepts. 2)
Practice or deed (ritual). 3) Sociology or groups (social organizations), namely
communion in religion.244 The journey of human beings in their presentation of
themselves to God is alleged by the Qur'an regarding the event of the Prophet Ibrahim
when he sought the essence of absolute power with expressions that are not only literal,
but also symbolic. "When the dark night came he (Ibrahim) saw a star, and he said: "This
is my God". But after the star set, he said: "I don't like everything that goes down. When
he saw the moon rise, he said, "This is my God," but after the moon had set, he said: If
my Lord had not given me guidance, I would have been a misguide. When he saw the
sun, he said: "This is my God" This is the greater, but after the sun went down, he said:
"O my people, I am freeing myself from all that you associate with. I face the Creator of
heaven and earth as a follower of a Hanif religion, which is far from shirk and I am not a
polytheist.245 The recognition of human consciousness is a nature that is usually made
with faith, that is, a person's response to the call of his Lord and that faith can respond
cognitively, affectively and motor.246 Because the word faith has the same root as "safe
and secure", which is a religious attitude in which a person consciously and confidently
entrusts the security of his life
244 Dam'annuri (editor), hlm. 4.
245 Department of Religion, Al-Qur'an and Tarjamah, Al-An'am verse: 76-79.
246 Komarudin Hidayat, Op.cit. hlm.68.
to God. When faith is revealed to the theological and practical planes, it appears in a
variety of responses in line with one's experience and call of faith.
This diversity is inevitable, because God speaks to His people in different
languages, times and times.247 If faith is personal, it means that it is more of a personal
expression of a person and God. While religion is more formal refers to institutions,
hierarchies and organizations as a response to faith.
Likewise with religion, linguistically it connotes more as a verb, because religion
is a response that emanates from a transcendental and also immanent point, namely faith.
Transcendent because God is believed to be very far away and even unreachable and is
called immanent because God's presence is actually with us and even in us. And faith
should be lived as an ethical will, meaning only with total resignation and doing good.248
reviews
This context is believed to be something that is very far away and even
transcendent at the same time as immanent and impossible to understand with human
reason, so His presence can only be captured with sacred symbols so that the appreciation
of human reason gives rise to unique and different characteristics between one religion
and another. Therefore, the actualization of faith must be lived correctly.
The truth of religion that comes from the Infinite Substance is universal, but
because it is actualized with human intervention, the religion that
247 Loc.cit.
248 Komarudin Hidayat and Muhammad Wahyuni Nafis, Future Religion from the Perspective of
Perennial Philosophy., p. 25.
actualized finally appeared in a limited form, and at the same time the universal religion
gradually changed to specific.249 In this context, it is true what Frithjof Schoun has
revealed that religion actually has one form and one substance.250 The word "Religion"
using the capital R means that religion is absolute, universal and metahistorical. The truth
of this religion is actually contained in every religion and is found in the "esoteric" level
of a religion. However, in addition to "religion" which is metahistorical, human
intervention also produces religions "with a small r" that is historical.
Religions that are sacred and esoteric in nature, when communicated and revealed
to humans, will undergo exorization, externalization, historical and conceptual
fragmentation which in turn will give rise to religions. Therefore, religion has a double
connotation as a religion that has only one form but its exoterization and externalization
always appear in the plural form.251 reviews
Man's appreciation of his religion can be said to start from the plains of a religion
to Religion or a climb from exoteric to esoteric, from formal to essential, from historical
to metahistorical, from symbol to symbolized reality. And when we fail to explore the
truth of religion that lies behind symbols and traditions that are hidden from historical
distortions, we fail to ascend to the truth that comes from the Absolute.
Although the Relogion became religious. It is taboo for us to say that all religions
are the same, even though those differences are not
249 Ibid, p. 54.
250 Frithjof Schoun, Islam and The Parenial Philoshophy, hlm. 15.
251 Komarudin Hidayat, The Tragedy of King Midas, p. 24.
extreme. To borrow Schoun's phrase: "Inwardly or in terms of substance, the claim that a
religion makes are absolute, but outwardly or in terms of form, on so on the level of
human contigency, they are necessary relatively" (esoterically or in the sense of
substance or statements made by a religion is absolute, but exoterically or in the sense of
form or at the level of human diversity, Inevitably, this statement becomes relative.252
reviews
The condition is as said by Sayyed Hsain Nasr in terms of relatively-absolutely. In
this case, the existence of religion (exoteric point) which is summarized through
theoretical, practical and sociological becomes the means of introduction for human
beings to the main thing, namely spiritual coolness (gnosis) that comes from the absolute
Substance even though the absoluteness is on a relative level, meaning that the religion
they follow is absolute truth without having to deny the absolutes of other religions.253
reviews
Between the esoteric and the exoteric are two things that are equally valuable, like
two sides of a currency one complements the other and both must go hand in hand. The
exoteric state can form the characteristics of its adherents with its own characteristics and
uniqueness that should be understood, it is a path used to achieve the true truth that must
be explored by looking for absolute and hidden substance behind religious symbolism.
In this case, religion is prone to be used as legitimacy for its own interests and is
idiological and individual egoism. Isn't religion revealed for social service to create a
peaceful and peaceful society? This is the meeting point of religion and concepts made
by humans at the level of service to
252 Komarudin Hidayat, Op.cit. hlm. 6.
253 Komarudin Hidayat, Op.cit. hlm. 14
.
community. If religion is able to be understood, lived and practiced correctly by its
adherents, then statements that discredit religion as a threat can be avoided. As a phrase
uttered by Karl Mark that "religion is the sentiment of an inhuman world and it is an
opium for society". Likewise, Nietzhe said "Got is Tott" which is all an expression of the
wound from religious defects that occurred in the past.
In the end, religious concepts have indirectly been formed by history and will also
experience a historical court that is always maintained by its adherents by avoiding
clashes that are exotical by expanding religious scientific discourse so that its existence
always survives according to the development of the times. And most importantly,
religion is a speculative interpretation, so its existence in the plural form is a must, but the
plurality must be used as a motivation by its adherents to be wise and wise, because
plurality is the will of the Absolute Being.
