Javanese Stories of Jesus

The Jesus-section of the Javanese Serat Anbiya starts at the end of the story of the People of the Cave, the Muslim version of the Christian legend of the Seven Sleepers of Ephesos, who fled persecution under Emperor Decius (249-251) and disappeared, until they were found and rose up again. In most versions of this series, this story is told after the Jesus section (in Tha'labi, Rabghuzi, Mirkhond, but not in Kisai), but here it precedes the Jesus-story.DOI: 10.15408/sdi.v12i2.58

Development of Prophetic Intelligence (Phenomenology Study of Religious Transformation)

This research is a study of the process and results of Prophetic Intelligence development conducted by Kalong students (students who are not staying in the school) in the Roudhotul Muttaqien Islamic boarding school led by KH Hamdani Bakran Adz Dzakiey. This type of research is qualitative research design with Phenomenology Study. Data collection techniques used involved observation, interview, and documentation. Qualitative data analysis used Interpretative Phenomenology Analysis (IPA) and Validity testing used triangulation and reflection. The results of this study are; 1) there are several transformation phases of the mystical experience of the kalong student with three sequences, a) Pre-transformation process in the desire to feel the essence of worship, b) the process of transformation in the derive of mystical experience towards Allah, and c) Post-transformation process that describes changes in a more religious mindset and more polite behavior and gives benefit to the surrounding. The mastery of prophetic intelligence by  kalong student is grouped in two ways; a) mastery of quantitative competencies, including mastery of intellectual intelligence, spiritual intelligence, emotional intelligence, and perceptual intelligence in a prophetic perspective, b) mastery of qualitative competencies in accordance with the essence of prophetic intelligence, such as turning the body into a light that shows the attainment of clarity of heart, obtaining abilities that had not previously been studied (getting Laduni's knowledge)

Pengembangan Minat Baca Siswa Berbasis Psikologi Pendidikan Islam di Sekolah Dasar

Abstract: Reading is opening the window of the world, finding lots of knowledge and opening up one's insights. So reading is the most important thing in education, but the fact is children's interest in reading, especially in Indonesia is still very minimal. This study aims to find out how parenting was developed by parents of students who excel at the As-Shafa Islamic Elementary School in Pekanbaru, Riau in increasing children's reading interest. The research method used in this study was qualitative phenomenology, data collection was carried out through interviews and interactive documentation in three components of analysis, namely data reduction, data presentation, and conclusions. The results obtained in the study that the majority of parents of outstanding students are busy working but still taking the time to give love, protection, guidance, accompany children in learning, direction and education in daily life. While the patterns found are mostly using democratic and situational patterns. This research suggests that parents maintain the quality of attachment with children and spend a lot of time in accompanying them to learn

GADGETS PLAYING BEHAVIOR OF STUDENTS IN INDONESIA

Purpose of the study: This study aims to describe the behavior of playing gadgets on Budi Mulia Dua Junior High School students in Yogyakarta, Indonesia, find the score of gadget playing behavior on Budi Mulia Dua Junior High School students in Yogyakarta, Indonesia, and find the dominant factor of gadget playing behavior on Budi Mulia Dua Junior High School Yogyakarta, Indonesia. Methodology: The method used in this study mix method research design with an exploratory mix method approach. The research subjects were students of Budi Mulia Dua Junior High School in Yogyakarta, Indonesia with a sample of 151 students, 7 teachers, 3 educational staff, and the head of Budi Mulia Dua Junior High School Yogyakarta, Indonesia. Research data were collected through observation, interview, questionnaire, and documentation. Main Findings: The results of this study indicate that the gadgets playing behavior of students in Budi Mulia Dua Yogyakarta, Indonesia are included in the good category, which is in the range of scores between 379-492. The score of the gadgets playing behavior was 484.3. Applications of this study: The students still have emotionally stable and controlled when using gadgets, have self-control over the use of gadgets, still pay attention to personal health in the use of gadgets, and discipline in the selection of gadget usage. Novelty/Originality of this study: The novelty of this research confirms that the physical-motor condition in gadget playing behavior is the most dominant factor for creating good behavior for students in playing gadgets because the physical-motor becomes a reference in playing gadget behavior because physical-motor can reflect in a complex way how Student cognitive knowledge about gadgets. and their use, as well as how students are social-emotional when using gadgets

India Abad 16 dan 17 (Tinjauan Tentang Ke-beragam-an dalam Beragama)

Sebagaimana diketahui bahwa di India pada abad 16 dan 17 terdapat budaya dan agama yang sangat beragam. Walaupun terdapat penganut agama Yahudi di selatan, Zoroaster dari Persia di barat Laut, sekte Jain di Gujarat, Sikh di Amritsar, keberadaan dua agama yaitu Hindu dan Islam hamper meliputi seluruh Kawasan india. Khusus agama hindu sangat banyak ragam dan varian-nya dan hampir setiap kasta terdapat bentuk peribadatan dengan dewa-dewanya masing-masing. Begitu pula dikalangan Islam  di India terdapat penganut agama Islam yang bervarian dan beragam corak dan penghayatan agama mereka.Keadaan sangat beragam ini mendapat perhatian pengasa pada waktu itu yang berusaha untuk mempersatukan budaya dan agama di India. Salah seorang tokoh yang sangatterkenal adalah akbar (1556-1605) yang berusaha mengampuh dan  mengembangkan pemaduan budaya dan agama di India terutama Hindu dan Islam. Langkah dan usaha akbar ini kemudian dilanjutkan oleh para penggantinya yaitu Jahangir (Salim, 1605-1627), shah Jahān (1628-1658) saatmana policy Akbar mencapai puncaknya. Sudah wajar kalua gaya dan cara masing-masing penerus ini juga mempunyai persamaan dan perbedaan. Langkah dan usaha Akbar dan para penerusnya tersebut ada yang dapat terbaca dalam beberapa karya Dārā Shikōh yang akan dikemukakan dalam bagian tulisan ini. Tentang India dapatlah dikatakan bahwa di India abad 16 dan 17 telah berakar kuat ke-beragam-an agama yang dari sisi budaya-agama barangkali dapat diungkapkan dengan “sinkretisme” dan “sintetisme”. Dalam kesempatan ini akan dicoba untuk mengemukakan apa yang terjadi secara budaya-agama di Inia abad dimaksud dengan berangkat sambil memperhatikan karya Dārā Shikōh

Majid Fakhry Tentang Fundamentalisme dan Oksidentalisme

Kesan dan kekaguman umat Islam terhadap teknologi dan pengetahuan diantaranya telah melahirkan gerakan pembaharuan baik dalam bentuk modernisasi, reformasi, sekularisasi, maupun revivalisasi dan revitalisasi. Disamping itu fundamentalisme dan oksidentalisme juga muncul sebagai tesa lain. Issu fundamentalisme --yang sebenamya tidak hanya ada dalam Islam saja akan tetapi juga terdapat di beberapa agama besar lain semacam Yahudi, Kristen, Hindu, Buddha dan bahkan dalam agama Kong Hu Cu -- juga telah menimbulkan rasa gelisah dunia Barat sehingga Barat menaruh perhatian yang cukup serius dan kemudian issu fundamentalisme ditulis oleh beberapa intelektual 1). Diantaranya adalah seorang intelektual Libanon yang berkiprah di dunia Barat, Arab dan Islam yang telah mengemukakan pokok-pokok pikirannya. Dalam kesempatan ini akan dicoba memahami bagaimana pokok-pokok pikiran Majid Fakhry tentang fundamentalisme dan oksidentalisme, yang tertuang dalam artikelnya yang berjudul "The Search for Cultural Identity: Fundamentalism and Occidentalism" dalam Islam The Perenniality of Values, CULTURES, IV, no.1 (The Unesco Press and Ia Baconniere). Menurut Majid Fakhry, pencarian identitas budaya dalam Islam sudah sejak lama dilakukan oleh para pemikir Islam. Dalam pencarian identitas budaya ini mereka melakukan pengisolasian beberapa unsur penting untuk membatasi sikap terhadap masa silam dan terhadap pewarisan budaya (turath)Iain terutama budaya Barat. Ia melihat ada tiga macam sikap dalam menghadapi warisan Islam dan budaya Barat kontemporer yaitu:1. yang dapat digolongkan sebagai "fundamentalisme” 2. yang disebutnya dengan "modernisme", dan 3. yang dimaksudkannya dengan "oksidentalisme". Majid Fakhry memberi komentar terhadap tiga sikap ini; sikap pertama dan kedua bersifat desisif, menentukan dan meyakinkan; dan sikap ketiga seringkali bersifat "sekularis", politis dan teologis. Kecenderungan sekularis ini dipandang bertentangan dengan etos fundamental. Apa, mengapa dan bagaimana "sekularis" dimaksudkan tidak dijelaskan lebih lanjut oleh Majid Fakhry. Ia menyajikan sikap-sikap tadi secara berurutan dan dengan tekanan-tekanan tertentu

Prospek Pengembangan Ilmu Perbandingan Agama Di Indonesia.

Ilmu perbandingan agama adalah salah satu sebutan saja dari berapa sebutan terhadap “ilmu agama” (Science of Religion),  “studi ilmiah agama” (Scientific Study of Religion), yang dalam perkembangan kemudian lalu orang dengan beberapa pertimbangan tertentu senang menyebutnya dengan “fenomenologi agama” (Phenomenology of Religion), “ilmu agama sistematik” (lebih dikenal dengan ” Science of Religion as a Systematic Disipline”),  “sejarah agama-agama” (History of Religion(-s)), dan “ilmu perbandingan agama” (Comparative Religion, Comparative Study Of Religions) dan sebutan lainnya lagi. Pertimbangan selera penyebutan tertentu baik dengan Science of Religion, scientific a study of religion, Phenomenology of Religion, History of Religion (-s), Comparative Religion, Comparative Study Of Religions dan sebagainya- sudah barang tentu mempunyai maksud tertentu di samping ada hubungannya dengan lingkungan di mana ilmu perbandingan agama tersebut dilahirkan, tumbuh dan berkembang. Seperti di Amerika (Canada dan Amerika Utara),  Eropa (Swedia, Inggris, Jerman, Prancis, Belanda, Spanyol, Italia),  Asia (Jepang, India, Thailand, Indonesia), di USSR dan lain sebagainya. Juga ada hubungannya dengan lingkungan pengembangan akademik di mana ilmu perbandingan agama tersebut diasuh dalam suatu perguruan tinggi

Masih Lagi: Bagaimana Mendekati Agama

Biasanya agama di studi oleh pemeluknya sendiri. Akan tetapi dalam perkembangan selanjutnya agama juga di studi oleh pemeluk agama lain (bukan pemeluknya). Agama distudi oleh pemeluknya dengan tujuan untuk mengetahui ajaran-ajarannya dan kemudian mengamalkannya dalam kehidupan sehari-hari. Sedangkan agama distudi oleh bukan pemeluknya untuk tujuan memperkuat keyakinan sendiri, memantapkan kebenaran ajaran agamanya untuk tujuan dakwah; dan tidak jarang agama di studi oleh bukan-pemeluk-nya untuk menguasai suatu bangsa baik secara politik, budaya, maupun ekonomi; seringkali juga agama distudi oleh bukan -pemeluknya dengan tujuan ilmu pengetahuan semata. Issue mutakhir adalah studi agama dilakukan dengan tujuan untuk perdamaian dunia, kerjasama antar bangsa untuk menciptakan harmoni antarbangsa

Masyarakat Akademik dan Penyebaran Ilmu Pengetahuaan

Untuk dapat diketahui, dikenal dan diakui, masyarakat akademik perlu menginformasikan pokok-pokok pikiran baik bersifat lontaran maupun tanggapan yang berupa pemikiran-pemikiran, ide-ide, penemuan­penemuan, teori-teori keterangan-keterangan dan sebagainya, kepada masyarakat. Karena itu adanya suatu media penyampaian infonnasi akademik dipandang perlu. Media dimaksud dapat berupa jurnal, bulletin, atau yang semacam itu. Dimaksud dengan jurnal dan bulletin dalam pembicaraan ini adalah jurnal ilmiah atau jurnal akademik dan bulletin akademik. Suatu Lembaga ilmiah (atau lembaga akademik) apalagi universitas-universitas terkenal, biasanya memiliki setidak-tidaknya jurnal dan bulletin akademik. Entah diterbitkan oleh universitasnya, entah oleh fakultasnya atau oleh jurusan­jurusannya atau bahkan oleh lembaga-lembaga yang ada di lingkungan akademik dimaksud. Masyarakat akademik dimaksudkan disini bukan hanya masyarakat universitas atau masyarakat perguruan tinggi saja akan tetapi juga kelompok-kelompok profesi semisal kelompok profesi kedokteran, teknik, antropologi, sosiologi, hukum, beberapa kelompok profesi bidang budaya, "kelompok studi (ke)wanita(an)" dan "kelompok studi keagamaan "

Islam Rasional (Gagasan dan Pemikiran Prof. Dr. Harun Nasution)

Islam Rasional serves a dual function. It is intended in the first place as a textbook for students of Islamic studies, especially those who wish to examine in a more sustained way than is usually the case how theology and religious studies are related to each other. Islam Rasional playing out two roles. 1) as a thought rationally looking at Islam and 2) as a thought rationally looking at al-Qur’an as a religious source which does not consist of everything and this is only accepted rationally. It is playing out both that some scholars would obviously like to see as quite disjunct and which others would see as indistinguishable one. This seems to create criticism. Islamic and rational thought can be engaged in a dialectical interaction which enhances the validity and authenticity of each and Islam Rasional allows these disciplines to bed down together or to be integrated combined this does not mean that offspring which might result from such of union will necessarily be a new integral theological science of religion though this is perhaps what a growing number of scholars seem to envisage, and if such is a felt necessity there is no point in the champions of methodological rigout on either side of the marital bed saying this must not be. Its position is that while it has to move beyond either polarized antagonism or tolerant coexistence, the rigorously desired mutual dependence will in fact more fully authenticate the distinctiveness of the two approaches. But in view of the intrinsic independence, to delineate any precise methodological autonomy for each will for great subtlety, or the distinctiveness will be overstated and oversimplified. The understanding of either approach, and certainly of their interrelation, must hinge largely on our analysis and interpretation of the intrinsic character of religion. And here Islam Rasional has to affirm the incongruity of setting ‘faith’ against ‘religion’, even if in all religions there are core points of experience that seem to transcend the religion. In particular, it is in the dialectical interdependence, that relation between the theology, the diverse forms in religion, and the religious studies process in further interaction with contextual life that provides the key for understanding how to relate theology to religion and thus to religious studies (Islamic Studies). Islam Rasional consists of basic and primary grinding of Islamicisty, a specifically religious one, which means that it should welcome any potentially instructive insight into the richly varied dimensions of religious life. The inner structuring of Islam, which could relate the existence of for example sciences in Islam. In the history of Islam, Prof. Dr. Harun Nasution observes, the conflicts are not between science and religion, but among more or less, the schools (madhhab) of Islamic theology, and Islamic law. A science of religion, even if concerned primarily in such particularity. Inclusiveness possible to many theologies, the inclusiveness which is hopefully increasingly realized in further inter-religious exchange, it seems to be a rather different order. Theology and religion (Rationality and Islam or reason and revelation, or al-‘aql and al-waḥy) must be recognized as thoroughly independent, but their distinctive procedures cannot be over liked