General Philosophy
PART I
PRELIMINARY
1.1 Background
Human beings are thinkers, as was awarded a very magical sense can travel for the sake of opening the horizons of knowledge for him, that the grace of the Kholiq to His servants who must be grateful. Thankful means the best possible use anything that was given in order to create benefit. Barfikir not mean to philosophize, but philosophizing is certainly thinking, because in essence it is not haphazard thinking philosophy but to think in depth and more depth.
Not even a second, human beings regardless of philosophy, as well as a variety of disciplines, to reach the truth, the philosophy is the key. Therefore, in this paper the authors will describe the philosophy in relation to various disciplines (Religion, Sociology, Anthropology, Communication, and Education).
1.2 Formulation of Problem
In this paper the authors formulate a variety of issues, among others:
1. How is philosophy in relation to theology?
2. How is philosophy in relation to sociology?
3. How is philosophy in conjunction with the science of anthropology?
4. How is philosophy in relation to science communication?
5. How is philosophy in relation to science education?
1.3 Purpose
The purpose of writing of this paper include:
1. How is philosophy in relation to theology?
2. How is philosophy in relation to sociology?
3. How is philosophy in conjunction with the science of anthropology?
4. How is philosophy in relation to science communication?
5. How is philosophy in relation to science education?
CHAPTER II
DISCUSSION
2.1 Philosophy in Relation to Science and Religion
Philosophy is the knowledge of something non-empirical and non-experimental, human acquired through business with deep thoughts. While religion is the truth that comes from God's revelation regarding various issues of human life and the environment. So religious truth is not the result of human effort, the truth value of religion is absolute, because the value of religion for those who believe believed to be coming from God given to man to be used as guidelines and instructions of his life. [1]
Science, philosophy and religion have a relevant and reflective relationship with humans, as they are not able to move and grow in the absence of reasonable thought, feeling, and belief, and that's all there in man. Science based on reason and senses think through experience and philosophy based on the authority of revelation. According to Prof Nasroen in Syadali Ahmad, argued that true philosophy must be based on religion, because it is contained within the true philosophy of religion. If philosophy only by the mind, the philosophy will not load objective truth, because that gives a view and a decision is reasonable minds, while the ability of reasonable minds is limited, so it will not be able memebri satisfaction in humans, particularly in the level of understanding of the unseen. [ 2]
Science, philosophy, and religion aims to reach the truth. Science with its own means seeking the truth about everything, whereas philosophy with its own character to the truth that can not be reached by science, because beyond the ability of science. Religion with its own characteristics and provide answers to all the problems in question. [3]
2.2 Philosophy in Relation to Science Sociology
At first sociology only a part of the philosophy. In analyzing things that exist in nature around him, philosophers also think about the people, so that there is also a social philosophy that is part of the philosophy. Since the 19th century, in accordance with a change of philosophy and way of thinking of people in Western Europe, theories and concepts filsafatpun has changed, due to promote activities to analyze the problems of society, about the positive nature of all branches of science, including the science of society (sociology). [4]
2.3 Philosophy in Relation to Anthropology
According to Big Indonesian Dictionary, anthropology is a discipline that studies on humans, in particular on the origins, colors, physical forms, customs and beliefs of the past. Anthropology also has a variety of disciplines, among others:
1. biological anthropology, which consist of paleoanthropology and physical anthropology.
2. cultural anthropology, which consists of Prehistory, entholinguistic, ethnology, etnopsikologi, specialization anthropology, and applied anthropology. [5]
Anthropology is a discipline that examines and analyzes the various ways human life and the various systems of human action, the learning aspect of pliers is a principal aspect. Almost all human action is the culture. In anthropology, culture is a whole system of ideas and taste, actions, and the resulting work of man in society, which made her to learn. For example all human ability is not innate nature (also called instinct, because it has been programmed in the genes, as well as in animals), but must be mastered by learning. Example: people eat at certain times it considers fair and reasonable; he ate using tools, methods, as well as courtesy or protocol that is sometimes very complicated, which should be studied with great difficulty. [6] It deals with philosophy, when learning that can not be separated from thinking about something more in depth in order to achieve the truth ,
Anthropology use of materials such facts came from as many communities and cultures are different, should use a variety of methods of comparative to get a common trait which is usually determined by finding formulations that brings together an established relationship between the facts. [7]
2.4 Philosophy in Relation to Science Communication
Every science has a philosophy, nor science communication. Philosophy of a science is the premise of the science is concerned, the starting point of how it intends to achieve its goal of science is truth. Communication or publishtik from the beginning have the meaning that is closely linked to the sense of the words of the word public. In Latin, the word comes from the public populus which means aimed at people atao crowd, meaning open to the public. Furthermore, said it formed a science called publishtik science or science communication, to establish a service in the community, the science community it wants to make the ideal of harmonious and fair. Publishtik which according to science, the condition is that this ideal situation can be achieved by seeking the truth and the formation of ideas that are considered correct in the community. [8]
Harmonious communication can take place when the communicator and communicant give the same meaning to the same emblem. The base of harmonious communication is to think analytically, logically and creatively. Though people living with rational, but it turns out that 75% of human decision based on emotion. Thus, while the use of the communication process, inevitably communicant and communicators must listen carefully, investigate in depth, analyzing the relationship with bearing on what has been said and experienced by the speaker. To be able to speak well, then that should be done is as follows:
1. Analyzing against communicant
2. Analyze what you want to say
3. Analyze to arrange talks which it thinks is the most important and less important.
4. Analyze where better to say
5. Analyze which it must be said again for details of the message.
Thus in communication, the task of the communicator and the communicant is to based on analysis, thinking, and communicating in a systematic and logical by conducting the selection of facts or opinions dimilkinya. It is clear that the philosophy and science of communication has an inseparable relationship, as intertwined with each other. [9]
CHAPTER III
CLOSING
3.1 Conclusions
Elaboration of papers, the authors manyimpulkan that have the philosophy of a close relationship and associated with a variety of disciplines, especially religion, sociology, anthropology, communication, and education. Because the base point of all disciplines is to reach the truth, with a collection of various facts related to each other.
When a discipline does not contain philosophy, then it merupakam impossibility. Because in essence, filsafatlah that shows the truth, so something expected by a discipline will be achieved. Yet another case in the disciplines of religion, here the true philosophy is based on the philosophy of religion, due to limitations of the intellect is involved in a deep thought in philosophizing, it is feared will give pamahaman outside the faith.
2.1 Definition Hadith Ulumul
Ulumul Hadith is a term in the science of hadith scholar tradition Hadith (Arabic: 'Ulum al-Hadith). In terms of the language of the hadith is composed of two words namely science and hadith, simply science means knowledge, knowledgr, and science, [1] while the hadith etymologically, hadith have meaning jadid, Qorib, and khabar. [2] As for understanding as follows :
a. Jadid, opponents qadim: The new (plural hidast, hudatsa and huduts);
b. Qorib: close, which bekum longer occur;
c. Khabar: news, namely: something dipercakapkan and moved from someone else (Hasbi Asshiddiqy, 1980: 20)
The understanding hadiths terminological according to Expert Hadith:
اقواله صلي الله عليه وسلم وافعاله وأحواله
"All the words, deeds, and any condition or behavior of the Prophet" (Mahmud Thahan, 1978: 155)
Thus Ulumul hadith is sciences that discuss or relate to the hadith of the Prophet SAW. The scholars of hadith experts who give a definition of science many hadith, including Ibn Hajar Al-Asqalani:
القواعد المعرفة بحال الراوي والمروي
"The rules that determine the state of narrators and narrated" [3]
From the above definition can be explained that the science of hadith is the science that talk about the circumstances or the nature of the narrators and narrated.
Science hadith interlocking with the science of hadith. When looked at the big picture, Hadith Sciences is divided into two kinds. First, the history of Hadith Sciences (riwayah). Second, Hadith Sciences Dirayat (dirayah).
a. Hadith Sciences riwayah
According to the language of the roots of marsh riwayah, yarwi, riwayatan which means an-naql = move and penukilan, adh-Dhikr = mention, and al-fath = spinning. As if it can be said of narration is moving news or news mentions of certain people to others with consideration / twisted the truth. [4]
Object of study of the science of Hadith is the Hadith of the Prophet riwayah terms of narration and maintenance. These include:
a. Hadith narration way, both in terms of the way revenues and thus also of the manner of delivery of a narrator to narrator another;
b. Hadith maintenance way, namely in the form of memorization, writing, and books.
b. Hadith Sciences Dirayah
Dirayah Hadith science, in terms of language comes from the word virgin, yadri, daryan, dirayatan / dirayah = knowledge, so that is discussed later in terms of knowledge of the knowledge of the science of hadith hadith or introduction. [5]
Ibn al-Akfani giving Science of Hadith Dirayah as follows: and Science of Hadith special about Dirayah is the science that aims to determine the nature of history, terms, kinds, and its laws, the state of the narrators, their requirements, types narrated, and everything connected with it.
a) The terms of history, namely the acceptance of the narrators of what his transmission using certain ways in the reception history (ways tahammul al-Hadith), such as:
• Sama '(narrators of Hadith literature hear directly from a teacher),
• qira'ah (students read the Hadith records of the teacher in front of the teacher),
• Diploma (give permission to a person to narrate a Hadith from a scholar without recited prior to a for narrated)
• kitabah (Hadith write to someone),
• Munawalah, (handing a tradition that writing to someone for narrated)
• I'lam (tell someone that a particular Hadith-Hadith is a collection),
• Washiyyat (bequeath to one's collection of hadith which he collected), and
• Wajadah (get specific collections of hadith from a teacher).
b) The object of the study or the subject of this Dirayah Hadith Sciences, based on the above definition, are chains and Matan Hadith.
The discussion about the chain of transmission include:
a. In terms of linkage sanad (ittishal al-sanad), namely that a series of sanad hadith from Companions must be continued until the last narrators who wrote or recorded the Hadith; therefore, not justified in a series of such sanad disconnected, hidden, unidentified or disguised:
b. In terms of confidence sanad (tsiqat al-sanad), yatu each narrator contained in the sanad of a Hadith must have a fair and dhabith properties (strong and meticulously memorizing or documentation Hadith);
c. In terms of safety and clumsiness (syadz);
d. Safety and disability ('illat); and
e. High and low dignity of a sanad.
Discussion about honor is covering aspects to-Saheeh late or to dhaifan her. It can be seen from kesejalananya with meaning and purpose contained in the Quran, or congratulations:
a. From irregularities editorial (rakakat al-faz);
b. From defects or irregularities on its meaning (facade al ma'na), as opposed to reason and senses, or with the content and meaning of the Qur'an or historical facts; and
c. Of foreign words (gharib), the words can not be understood by the common meaning known.
2.2 History of Hadith Sciences
At first, the science of Hadith indeed is some science that each stand alone, who spoke about the tradition of the Prophet Muhammad and the narrators, such as the Science of Hadith al-Saheeh, Science al-Mursal, Science al-Asma 'wa al-Kuna, and others -Other. Writing Hadith Sciences partially done, especially by the scholars of the 3rd century H. For example, Yahya ibn Ma'in (234 H / 848 AD) wrote Tarikh al-Rijal, Muhammad ibn Sa'd (230 H / 844 M ) writes Al-'Ilal and Al-Kuna, Muslim (261 H / 875 AD) wrote al-Asma 'wa al-Kuna, Kitab al Thabaqat and book al-Ilal and others.
Separate sciences and the so-called partial Ulumul Hadith, because each talking about the hadith and its narrators. However, in the next period, the sciences began to separate and combined into one, and furthermore, is seen as a stand-alone discipline.
The science that has been combined into a single unit and is still used name Ulumul Hadith, sebagaimanahalnya before taping them together. So use lafaz jama 'Ulumul hadith, after the situation into one, is a simplex or single meaning, namely Ulumul Hadith, because there has been a change in the lafaz meaning of the meaning of the first separate-science-some to be the name of a specific discipline, whose name was Mushthalah Hadith. The scholars who used the name Ulum al-hadith, diataranya is Imam Abu Abdullah al-Hakim Nishapuri (405 H / 1014 AD), Ibn al-Salah (643 H / 1246 AD), and contemporary scholars such as Zhafar Ahmad ibn Latif al-Ottoman al-Thawani (1394 H / 1974 AD) and Subhi al-Salih. Meanwhile, some of the scholars who came after Ibn al-Salah, such as al-'Iraqi (806 H / 1403 AD) and al-Suyuti (911 H / 1505 AD), using lafaz simplex, namely al-Hadith Sciences, in various their work.
2.3 Branches Hadith Sciences
a. Science Rijal al-Hadeeth
علم يبحث فيه عن رواة الحديث من الصحا بة والتا بعينا ومن بعدا هم
"The science that addresses the narrators, either from friends, from tabi'in, and of generations thereafter."
b. Science Jarh wa at-ta'dil
علم يبحث فيه عن جرح الرواة وتعديلهم با لفاظ مخصوصة وعن مرا تب تلك الألفاظ
"The science that explains about the defects that confronted the transmitters and on penta'dilannya (fair view of the narrators) using specific words and dignity-the dignity of those words."
c. Science Fann al-Mubhamat
علم يعرف به المبهم الذى وقع فى المتن اوفى السند
"Science to find out the names of people who are not called in honor or in the chain of transmission."
d. Science Tashhif wa at-Tahrif
علم يعرف به ما صحف من الاحاديث وما حرف منها
"The science that explains the hadiths that have been modified dot (called Mushahaf) and shape named Muharraf."
e. Science 'Ilal al-Hadith
علم يبحث فيه عن اسبا ب غا مضة خفية خادجة فى صحة الحديث
"The science that explains the causes are hidden, not real, which can damage the hadith."
f. Gharib al-Hadith Sciences
علم يعرف به معنى ما وقع فى متون الاحاديث من الا لفاظ العربية عن اذ ها ن الذ ين بعد عهدهم با لعربية الخا لصة
"The science that explains the meaning of the sentences contained in the hadith perilous honor known meaning and less use by the public."
g. Science Nasikh wa al-Mansukh
علم يبحث فيه عن النا سخ والمنسوخ من الا حا ديث
"The science that explains the hadiths that have been in mansuhkan and menashihkannya."
h. Science asbab wurud al-Hadith
علم يعرف به السبب الذى ورد لاجله الحديث والزما ن الذى جاء فيه
"The science that explains the causes prophet tells his saying and his time prophet said that."
i. Science Talfiq al-Hadith
علم يبحث فيه عن التوفيق بين الاحاديث المتنا قضة ظا هرا
"Science that discusses how to collect between hadiths opposite zhahirnya."
j. Expert Musthalah science of Hadith
علم يبحث فيه عما اصطلح عليه المحدثون وتعارفوه فيما بينهم
"The science that explains notions (terms used by experts of hadith)"
II. FORMULATION OF THE PROBLEM
1. What is the sense of Islamic study methodology and scope?
2. What are the methodological approaches in the study of Islam?
III. DISCUSSION
A. Definition of Islamic study methodology and scope
1. Definition of the methodology
According to the language (etymology), the method is derived from the Greek, which is meta (all), hodos (road). Thus, the method is a science about how or lanhkah-step which is taken within a certain discipline to achieve certain goals. Method means the science of how to communicate something to others. The method is also called a teaching or research.
According to the terms (terminology), is a teaching method that gives a description, explanation, and the determination of value. Methods commonly used in scientific investigation. Hugo F. Reading says that the method is the logic of scientific research, the system of procedures and research techniques.
When the methods are combined with the word logos meaning changed. Logos means "the study of" or "theory of". Therefore, the methodology is no longer just a collection of ways that have been received (well received) but the form of the form of studies on the method. The methodology discussed in the study of the workings of science. In short, if there is no difference in the method, reflection and a review of the workings of science, contrary to wide open methodology to examine, debate and reflect on the workings of science. Therefore, the methodology into being part of systematic philosophy, while the method does not. [2]
Methodology is the science of ways and appropriate measures (to analyze something) explanation and implement ways. [3]
The term Islamic study methodology is used when one wants to discuss the studies about the various methods used in the study of Islam. Call it like a review of the normative method, historical, philosophical, comparative and others. Methodology of Islamic studies know the methods that merely theoretical. Someone who study it was also not used in practice. He is still in the stage of studying the theoretical not practical.
2. The scope of the study of Islam:
Religion as an object of study can be viewed in terms of a minimum of side:
a. As the doctrine of God's truth for the believer is final in the sense of absolute, and taken for granted.
b. As a cultural phenomenon, which means all the creations of man in relation to religion, including the understanding of the doctrine of his religion.
c. As social interaction, namely the reality of Muslims.
When Islam viewed from three sides, the scope of Islamic studies can be limited on three sides. Therefore, the doctrine is a belief in the truth revealed text, then it does not require research therein.
B. methodological approaches in the study of Islam
Today the presence of religion increasingly required to be actively involved in various problems facing mankind. Religion should not just be a mere become a symbol of piety or stop just delivered the sermon, but conceptually menunujukkan ways that are most effective in solving problems. , The approach is here (not in the context of the study), but the point of view or paradigm that is contained in a field of science that is then used in the understanding of religion
It is known that Islam as a religion that has many dimensions, ie starting from the dimension of the faith, minds, economics, politics, science and technology, environment, history, peace, to the domestic life, and much more. To understand the various dimensions of the teachings of Islam that clearly require different approaches are explored from a variety of disciplines. In the Qur'an which is the source of Islamic teaching, for example, found verses about the process of growth and development of the human anatomy. To explain this issue clearly requires the support of the science of human anatomy. Furthermore, to discuss verses that berkenaaan with plants and vegetation issues clearly need the help of agricultural science.
Berkenanaan with the above reasoning, then we need to know clearly the approaches that can be used in memahamai religion. This needs to be done, because it is through such approaches in functional foods religious presence can be felt by its adherents. Otherwise without knowing the various approaches, it is not impossible religion becomes difficult to be understood by the public, are not functional, and ultimately the community to find solutions to the problem other than religion, and it should not happen. For more details of these approaches can we learn as follows:
a. Sociological Approach
Sociology is the study of living together in society and investigating ties between the envelope sender address to master human life. Sociology tries to understand the nature and purpose of living together, the way that form and grow and change in the life associations and also trust, belief gives its own properties to a way of living together that is in every human being a communion of life.
It should be stated here that the person who first initiated at once memperaktikkan sociology as a new independent discipline is ibn Khaldun. However, most sociologists looked at the contribution of Ibn Khaldun is so small in sociology. They would acknowledge karl max and august comte as the most meritorious for the discipline of sociology. [4]
Sociological approach is distinguished from other religious studies approach because it focused on the interaction between religion and society. Sociological theory about the nature of religion and the position and significance in the social world, pushing in tetapkannya series of sociological categories, including:
1. Social stratification, such as class and ethnicity
2. Category bisosial, such as sex, gender marriage, family childhood and age
3. The pattern of social organization, covering political, economic production, systems of exchange and bureaucracy.
4. Social processes, such as the formation of the boundary, intergroup relations, personal interaction, deviation, and globalization. [5]
In the Quran there is a lot of talk about the guidance of the supreme reality which shows that he is, philosophically, do not accept in others. On the other hand (sociological), it is also extremely tolerant to accept the presence of other beliefs (lakum dinukum waliyaddin). [6]
b. Historical approach
History or historical is a science that addresses the various events by taking into account the element of time, place, object, background, and the perpetrators of the incident. According to this science, all events can be tracked to see when it happened, where, why, who was involved in these events, and so forth. [7]
This historical approach is needed in understanding the religion, because religion itself down in a concrete situation even related to the social conditions of society. In this context Kuntowijaya has conducted a thorough study of religion, in this case Islam according to the historical approach. When he studied the Qur'an, he came to the conclusion that basically the content of the Qur'an it into two parts. The first section contains concepts and the second part contains historical tales and parables.
Through this historical approach someone invited to dip from the idealistic nature of nature empirism and worldwide. From this kedaan someone will see gaps or keselarassan between contained in idealistic nature as in the empirical and historical historis.Pendekatan is sorely needed in understanding the religion, because religion itself down in a concrete situation even related to social conditions.
c. Anthropological Approach
This approach can be interpreted as an effort to memahamai religion by seeing a form of religious practice that is growing and developing in society. Through this perndekatan tamapak religion more familiar and closer to the problems faced by humans and attempts to explain and provide the answer.
In various anthropological research. Religion can be found a positive relationship between religious beliefs with political and economic conditions of disadvantaged social groups are generally more interested in the religious movements that messianic, which promises to change the social order. While the wealthy class of people who are more likely to maintain the established order of society economically advantageous because the order of the party.
Through the anthropological approach agamayang figures are on the mainland will be seen empirically fibers and background on why the religious teachings emerged and formulated. Anthropology seeks to look at the relationship between religion and various institutions that occur in the community. [8]
In this approach we see that religion turned out to be correlated with the work ethic and economic development of a society. In this connection, if you want to change the outlook and attitude of a person's work ethic, it can be done by changing religious views. Furthermore, through this anthropological approach, we can see religion in relation to organizing mechanism.
One key concept is the cornerstone of modern anthropology is holism, namely the view that prakyik-social practices must be examined in context and essentially seen as practices relating to others in the community being studied. The anthropologist must look at religion and agricultural practices, family and politics, magic and medicine (collectively, the religion can not be seen as an autonomous system which is not affected by other social practices. [9]
d. Psychology Approach
Psychology or psychiatry who studies the soul is the soul of a person through behavioral symptoms which can be observed. According zakiah daradjat, someone who looks outward behavior occurs because influenced by her faith. Psychology of religion as presented zakiah daradjat, will not question whether or not a person's religious affiliations, but the emphasis is how religious beliefs influence is seen in the behavior of its adherents.
With knowledge of this person's life apart will determine the level of religious lived, understood and practiced person can also be used as a tool for inserting religion into a person's soul in accordance with the level of uasianya. With the science of religion will find the right way and is suitable for implanting them.
The label "psychology of religion" seemed to indicate that this field is a branch of psychology that is concerned with the subject of religion, parallel to the psychology of education, or sports psychology or clinical psychology. But in reality, the psychology of religion are on the outside of mainstream psychology. [10]
IV. CONCLUSION
According to the language (etymology), the method is derived from the Greek, which is meta (all), hodos (road). Thus, the method is a science about how or lanhkah-step which is taken within a certain discipline to achieve certain goals.
PART I
PRELIMINARY
1.1 Background
Human beings are thinkers, as was awarded a very magical sense can travel for the sake of opening the horizons of knowledge for him, that the grace of the Kholiq to His servants who must be grateful. Thankful means the best possible use anything that was given in order to create benefit. Barfikir not mean to philosophize, but philosophizing is certainly thinking, because in essence it is not haphazard thinking philosophy but to think in depth and more depth.
Not even a second, human beings regardless of philosophy, as well as a variety of disciplines, to reach the truth, the philosophy is the key. Therefore, in this paper the authors will describe the philosophy in relation to various disciplines (Religion, Sociology, Anthropology, Communication, and Education).
1.2 Formulation of Problem
In this paper the authors formulate a variety of issues, among others:
1. How is philosophy in relation to theology?
2. How is philosophy in relation to sociology?
3. How is philosophy in conjunction with the science of anthropology?
4. How is philosophy in relation to science communication?
5. How is philosophy in relation to science education?
1.3 Purpose
The purpose of writing of this paper include:
1. How is philosophy in relation to theology?
2. How is philosophy in relation to sociology?
3. How is philosophy in conjunction with the science of anthropology?
4. How is philosophy in relation to science communication?
5. How is philosophy in relation to science education?
CHAPTER II
DISCUSSION
2.1 Philosophy in Relation to Science and Religion
Philosophy is the knowledge of something non-empirical and non-experimental, human acquired through business with deep thoughts. While religion is the truth that comes from God's revelation regarding various issues of human life and the environment. So religious truth is not the result of human effort, the truth value of religion is absolute, because the value of religion for those who believe believed to be coming from God given to man to be used as guidelines and instructions of his life. [1]
Science, philosophy and religion have a relevant and reflective relationship with humans, as they are not able to move and grow in the absence of reasonable thought, feeling, and belief, and that's all there in man. Science based on reason and senses think through experience and philosophy based on the authority of revelation. According to Prof Nasroen in Syadali Ahmad, argued that true philosophy must be based on religion, because it is contained within the true philosophy of religion. If philosophy only by the mind, the philosophy will not load objective truth, because that gives a view and a decision is reasonable minds, while the ability of reasonable minds is limited, so it will not be able memebri satisfaction in humans, particularly in the level of understanding of the unseen. [ 2]
Science, philosophy, and religion aims to reach the truth. Science with its own means seeking the truth about everything, whereas philosophy with its own character to the truth that can not be reached by science, because beyond the ability of science. Religion with its own characteristics and provide answers to all the problems in question. [3]
2.2 Philosophy in Relation to Science Sociology
At first sociology only a part of the philosophy. In analyzing things that exist in nature around him, philosophers also think about the people, so that there is also a social philosophy that is part of the philosophy. Since the 19th century, in accordance with a change of philosophy and way of thinking of people in Western Europe, theories and concepts filsafatpun has changed, due to promote activities to analyze the problems of society, about the positive nature of all branches of science, including the science of society (sociology). [4]
2.3 Philosophy in Relation to Anthropology
According to Big Indonesian Dictionary, anthropology is a discipline that studies on humans, in particular on the origins, colors, physical forms, customs and beliefs of the past. Anthropology also has a variety of disciplines, among others:
1. biological anthropology, which consist of paleoanthropology and physical anthropology.
2. cultural anthropology, which consists of Prehistory, entholinguistic, ethnology, etnopsikologi, specialization anthropology, and applied anthropology. [5]
Anthropology is a discipline that examines and analyzes the various ways human life and the various systems of human action, the learning aspect of pliers is a principal aspect. Almost all human action is the culture. In anthropology, culture is a whole system of ideas and taste, actions, and the resulting work of man in society, which made her to learn. For example all human ability is not innate nature (also called instinct, because it has been programmed in the genes, as well as in animals), but must be mastered by learning. Example: people eat at certain times it considers fair and reasonable; he ate using tools, methods, as well as courtesy or protocol that is sometimes very complicated, which should be studied with great difficulty. [6] It deals with philosophy, when learning that can not be separated from thinking about something more in depth in order to achieve the truth ,
Anthropology use of materials such facts came from as many communities and cultures are different, should use a variety of methods of comparative to get a common trait which is usually determined by finding formulations that brings together an established relationship between the facts. [7]
2.4 Philosophy in Relation to Science Communication
Every science has a philosophy, nor science communication. Philosophy of a science is the premise of the science is concerned, the starting point of how it intends to achieve its goal of science is truth. Communication or publishtik from the beginning have the meaning that is closely linked to the sense of the words of the word public. In Latin, the word comes from the public populus which means aimed at people atao crowd, meaning open to the public. Furthermore, said it formed a science called publishtik science or science communication, to establish a service in the community, the science community it wants to make the ideal of harmonious and fair. Publishtik which according to science, the condition is that this ideal situation can be achieved by seeking the truth and the formation of ideas that are considered correct in the community. [8]
Harmonious communication can take place when the communicator and communicant give the same meaning to the same emblem. The base of harmonious communication is to think analytically, logically and creatively. Though people living with rational, but it turns out that 75% of human decision based on emotion. Thus, while the use of the communication process, inevitably communicant and communicators must listen carefully, investigate in depth, analyzing the relationship with bearing on what has been said and experienced by the speaker. To be able to speak well, then that should be done is as follows:
1. Analyzing against communicant
2. Analyze what you want to say
3. Analyze to arrange talks which it thinks is the most important and less important.
4. Analyze where better to say
5. Analyze which it must be said again for details of the message.
Thus in communication, the task of the communicator and the communicant is to based on analysis, thinking, and communicating in a systematic and logical by conducting the selection of facts or opinions dimilkinya. It is clear that the philosophy and science of communication has an inseparable relationship, as intertwined with each other. [9]
CHAPTER III
CLOSING
3.1 Conclusions
Elaboration of papers, the authors manyimpulkan that have the philosophy of a close relationship and associated with a variety of disciplines, especially religion, sociology, anthropology, communication, and education. Because the base point of all disciplines is to reach the truth, with a collection of various facts related to each other.
When a discipline does not contain philosophy, then it merupakam impossibility. Because in essence, filsafatlah that shows the truth, so something expected by a discipline will be achieved. Yet another case in the disciplines of religion, here the true philosophy is based on the philosophy of religion, due to limitations of the intellect is involved in a deep thought in philosophizing, it is feared will give pamahaman outside the faith.
2.1 Definition Hadith Ulumul
Ulumul Hadith is a term in the science of hadith scholar tradition Hadith (Arabic: 'Ulum al-Hadith). In terms of the language of the hadith is composed of two words namely science and hadith, simply science means knowledge, knowledgr, and science, [1] while the hadith etymologically, hadith have meaning jadid, Qorib, and khabar. [2] As for understanding as follows :
a. Jadid, opponents qadim: The new (plural hidast, hudatsa and huduts);
b. Qorib: close, which bekum longer occur;
c. Khabar: news, namely: something dipercakapkan and moved from someone else (Hasbi Asshiddiqy, 1980: 20)
The understanding hadiths terminological according to Expert Hadith:
اقواله صلي الله عليه وسلم وافعاله وأحواله
"All the words, deeds, and any condition or behavior of the Prophet" (Mahmud Thahan, 1978: 155)
Thus Ulumul hadith is sciences that discuss or relate to the hadith of the Prophet SAW. The scholars of hadith experts who give a definition of science many hadith, including Ibn Hajar Al-Asqalani:
القواعد المعرفة بحال الراوي والمروي
"The rules that determine the state of narrators and narrated" [3]
From the above definition can be explained that the science of hadith is the science that talk about the circumstances or the nature of the narrators and narrated.
Science hadith interlocking with the science of hadith. When looked at the big picture, Hadith Sciences is divided into two kinds. First, the history of Hadith Sciences (riwayah). Second, Hadith Sciences Dirayat (dirayah).
a. Hadith Sciences riwayah
According to the language of the roots of marsh riwayah, yarwi, riwayatan which means an-naql = move and penukilan, adh-Dhikr = mention, and al-fath = spinning. As if it can be said of narration is moving news or news mentions of certain people to others with consideration / twisted the truth. [4]
Object of study of the science of Hadith is the Hadith of the Prophet riwayah terms of narration and maintenance. These include:
a. Hadith narration way, both in terms of the way revenues and thus also of the manner of delivery of a narrator to narrator another;
b. Hadith maintenance way, namely in the form of memorization, writing, and books.
b. Hadith Sciences Dirayah
Dirayah Hadith science, in terms of language comes from the word virgin, yadri, daryan, dirayatan / dirayah = knowledge, so that is discussed later in terms of knowledge of the knowledge of the science of hadith hadith or introduction. [5]
Ibn al-Akfani giving Science of Hadith Dirayah as follows: and Science of Hadith special about Dirayah is the science that aims to determine the nature of history, terms, kinds, and its laws, the state of the narrators, their requirements, types narrated, and everything connected with it.
a) The terms of history, namely the acceptance of the narrators of what his transmission using certain ways in the reception history (ways tahammul al-Hadith), such as:
• Sama '(narrators of Hadith literature hear directly from a teacher),
• qira'ah (students read the Hadith records of the teacher in front of the teacher),
• Diploma (give permission to a person to narrate a Hadith from a scholar without recited prior to a for narrated)
• kitabah (Hadith write to someone),
• Munawalah, (handing a tradition that writing to someone for narrated)
• I'lam (tell someone that a particular Hadith-Hadith is a collection),
• Washiyyat (bequeath to one's collection of hadith which he collected), and
• Wajadah (get specific collections of hadith from a teacher).
b) The object of the study or the subject of this Dirayah Hadith Sciences, based on the above definition, are chains and Matan Hadith.
The discussion about the chain of transmission include:
a. In terms of linkage sanad (ittishal al-sanad), namely that a series of sanad hadith from Companions must be continued until the last narrators who wrote or recorded the Hadith; therefore, not justified in a series of such sanad disconnected, hidden, unidentified or disguised:
b. In terms of confidence sanad (tsiqat al-sanad), yatu each narrator contained in the sanad of a Hadith must have a fair and dhabith properties (strong and meticulously memorizing or documentation Hadith);
c. In terms of safety and clumsiness (syadz);
d. Safety and disability ('illat); and
e. High and low dignity of a sanad.
Discussion about honor is covering aspects to-Saheeh late or to dhaifan her. It can be seen from kesejalananya with meaning and purpose contained in the Quran, or congratulations:
a. From irregularities editorial (rakakat al-faz);
b. From defects or irregularities on its meaning (facade al ma'na), as opposed to reason and senses, or with the content and meaning of the Qur'an or historical facts; and
c. Of foreign words (gharib), the words can not be understood by the common meaning known.
2.2 History of Hadith Sciences
At first, the science of Hadith indeed is some science that each stand alone, who spoke about the tradition of the Prophet Muhammad and the narrators, such as the Science of Hadith al-Saheeh, Science al-Mursal, Science al-Asma 'wa al-Kuna, and others -Other. Writing Hadith Sciences partially done, especially by the scholars of the 3rd century H. For example, Yahya ibn Ma'in (234 H / 848 AD) wrote Tarikh al-Rijal, Muhammad ibn Sa'd (230 H / 844 M ) writes Al-'Ilal and Al-Kuna, Muslim (261 H / 875 AD) wrote al-Asma 'wa al-Kuna, Kitab al Thabaqat and book al-Ilal and others.
Separate sciences and the so-called partial Ulumul Hadith, because each talking about the hadith and its narrators. However, in the next period, the sciences began to separate and combined into one, and furthermore, is seen as a stand-alone discipline.
The science that has been combined into a single unit and is still used name Ulumul Hadith, sebagaimanahalnya before taping them together. So use lafaz jama 'Ulumul hadith, after the situation into one, is a simplex or single meaning, namely Ulumul Hadith, because there has been a change in the lafaz meaning of the meaning of the first separate-science-some to be the name of a specific discipline, whose name was Mushthalah Hadith. The scholars who used the name Ulum al-hadith, diataranya is Imam Abu Abdullah al-Hakim Nishapuri (405 H / 1014 AD), Ibn al-Salah (643 H / 1246 AD), and contemporary scholars such as Zhafar Ahmad ibn Latif al-Ottoman al-Thawani (1394 H / 1974 AD) and Subhi al-Salih. Meanwhile, some of the scholars who came after Ibn al-Salah, such as al-'Iraqi (806 H / 1403 AD) and al-Suyuti (911 H / 1505 AD), using lafaz simplex, namely al-Hadith Sciences, in various their work.
2.3 Branches Hadith Sciences
a. Science Rijal al-Hadeeth
علم يبحث فيه عن رواة الحديث من الصحا بة والتا بعينا ومن بعدا هم
"The science that addresses the narrators, either from friends, from tabi'in, and of generations thereafter."
b. Science Jarh wa at-ta'dil
علم يبحث فيه عن جرح الرواة وتعديلهم با لفاظ مخصوصة وعن مرا تب تلك الألفاظ
"The science that explains about the defects that confronted the transmitters and on penta'dilannya (fair view of the narrators) using specific words and dignity-the dignity of those words."
c. Science Fann al-Mubhamat
علم يعرف به المبهم الذى وقع فى المتن اوفى السند
"Science to find out the names of people who are not called in honor or in the chain of transmission."
d. Science Tashhif wa at-Tahrif
علم يعرف به ما صحف من الاحاديث وما حرف منها
"The science that explains the hadiths that have been modified dot (called Mushahaf) and shape named Muharraf."
e. Science 'Ilal al-Hadith
علم يبحث فيه عن اسبا ب غا مضة خفية خادجة فى صحة الحديث
"The science that explains the causes are hidden, not real, which can damage the hadith."
f. Gharib al-Hadith Sciences
علم يعرف به معنى ما وقع فى متون الاحاديث من الا لفاظ العربية عن اذ ها ن الذ ين بعد عهدهم با لعربية الخا لصة
"The science that explains the meaning of the sentences contained in the hadith perilous honor known meaning and less use by the public."
g. Science Nasikh wa al-Mansukh
علم يبحث فيه عن النا سخ والمنسوخ من الا حا ديث
"The science that explains the hadiths that have been in mansuhkan and menashihkannya."
h. Science asbab wurud al-Hadith
علم يعرف به السبب الذى ورد لاجله الحديث والزما ن الذى جاء فيه
"The science that explains the causes prophet tells his saying and his time prophet said that."
i. Science Talfiq al-Hadith
علم يبحث فيه عن التوفيق بين الاحاديث المتنا قضة ظا هرا
"Science that discusses how to collect between hadiths opposite zhahirnya."
j. Expert Musthalah science of Hadith
علم يبحث فيه عما اصطلح عليه المحدثون وتعارفوه فيما بينهم
"The science that explains notions (terms used by experts of hadith)"
II. FORMULATION OF THE PROBLEM
1. What is the sense of Islamic study methodology and scope?
2. What are the methodological approaches in the study of Islam?
III. DISCUSSION
A. Definition of Islamic study methodology and scope
1. Definition of the methodology
According to the language (etymology), the method is derived from the Greek, which is meta (all), hodos (road). Thus, the method is a science about how or lanhkah-step which is taken within a certain discipline to achieve certain goals. Method means the science of how to communicate something to others. The method is also called a teaching or research.
According to the terms (terminology), is a teaching method that gives a description, explanation, and the determination of value. Methods commonly used in scientific investigation. Hugo F. Reading says that the method is the logic of scientific research, the system of procedures and research techniques.
When the methods are combined with the word logos meaning changed. Logos means "the study of" or "theory of". Therefore, the methodology is no longer just a collection of ways that have been received (well received) but the form of the form of studies on the method. The methodology discussed in the study of the workings of science. In short, if there is no difference in the method, reflection and a review of the workings of science, contrary to wide open methodology to examine, debate and reflect on the workings of science. Therefore, the methodology into being part of systematic philosophy, while the method does not. [2]
Methodology is the science of ways and appropriate measures (to analyze something) explanation and implement ways. [3]
The term Islamic study methodology is used when one wants to discuss the studies about the various methods used in the study of Islam. Call it like a review of the normative method, historical, philosophical, comparative and others. Methodology of Islamic studies know the methods that merely theoretical. Someone who study it was also not used in practice. He is still in the stage of studying the theoretical not practical.
2. The scope of the study of Islam:
Religion as an object of study can be viewed in terms of a minimum of side:
a. As the doctrine of God's truth for the believer is final in the sense of absolute, and taken for granted.
b. As a cultural phenomenon, which means all the creations of man in relation to religion, including the understanding of the doctrine of his religion.
c. As social interaction, namely the reality of Muslims.
When Islam viewed from three sides, the scope of Islamic studies can be limited on three sides. Therefore, the doctrine is a belief in the truth revealed text, then it does not require research therein.
B. methodological approaches in the study of Islam
Today the presence of religion increasingly required to be actively involved in various problems facing mankind. Religion should not just be a mere become a symbol of piety or stop just delivered the sermon, but conceptually menunujukkan ways that are most effective in solving problems. , The approach is here (not in the context of the study), but the point of view or paradigm that is contained in a field of science that is then used in the understanding of religion
It is known that Islam as a religion that has many dimensions, ie starting from the dimension of the faith, minds, economics, politics, science and technology, environment, history, peace, to the domestic life, and much more. To understand the various dimensions of the teachings of Islam that clearly require different approaches are explored from a variety of disciplines. In the Qur'an which is the source of Islamic teaching, for example, found verses about the process of growth and development of the human anatomy. To explain this issue clearly requires the support of the science of human anatomy. Furthermore, to discuss verses that berkenaaan with plants and vegetation issues clearly need the help of agricultural science.
Berkenanaan with the above reasoning, then we need to know clearly the approaches that can be used in memahamai religion. This needs to be done, because it is through such approaches in functional foods religious presence can be felt by its adherents. Otherwise without knowing the various approaches, it is not impossible religion becomes difficult to be understood by the public, are not functional, and ultimately the community to find solutions to the problem other than religion, and it should not happen. For more details of these approaches can we learn as follows:
a. Sociological Approach
Sociology is the study of living together in society and investigating ties between the envelope sender address to master human life. Sociology tries to understand the nature and purpose of living together, the way that form and grow and change in the life associations and also trust, belief gives its own properties to a way of living together that is in every human being a communion of life.
It should be stated here that the person who first initiated at once memperaktikkan sociology as a new independent discipline is ibn Khaldun. However, most sociologists looked at the contribution of Ibn Khaldun is so small in sociology. They would acknowledge karl max and august comte as the most meritorious for the discipline of sociology. [4]
Sociological approach is distinguished from other religious studies approach because it focused on the interaction between religion and society. Sociological theory about the nature of religion and the position and significance in the social world, pushing in tetapkannya series of sociological categories, including:
1. Social stratification, such as class and ethnicity
2. Category bisosial, such as sex, gender marriage, family childhood and age
3. The pattern of social organization, covering political, economic production, systems of exchange and bureaucracy.
4. Social processes, such as the formation of the boundary, intergroup relations, personal interaction, deviation, and globalization. [5]
In the Quran there is a lot of talk about the guidance of the supreme reality which shows that he is, philosophically, do not accept in others. On the other hand (sociological), it is also extremely tolerant to accept the presence of other beliefs (lakum dinukum waliyaddin). [6]
b. Historical approach
History or historical is a science that addresses the various events by taking into account the element of time, place, object, background, and the perpetrators of the incident. According to this science, all events can be tracked to see when it happened, where, why, who was involved in these events, and so forth. [7]
This historical approach is needed in understanding the religion, because religion itself down in a concrete situation even related to the social conditions of society. In this context Kuntowijaya has conducted a thorough study of religion, in this case Islam according to the historical approach. When he studied the Qur'an, he came to the conclusion that basically the content of the Qur'an it into two parts. The first section contains concepts and the second part contains historical tales and parables.
Through this historical approach someone invited to dip from the idealistic nature of nature empirism and worldwide. From this kedaan someone will see gaps or keselarassan between contained in idealistic nature as in the empirical and historical historis.Pendekatan is sorely needed in understanding the religion, because religion itself down in a concrete situation even related to social conditions.
c. Anthropological Approach
This approach can be interpreted as an effort to memahamai religion by seeing a form of religious practice that is growing and developing in society. Through this perndekatan tamapak religion more familiar and closer to the problems faced by humans and attempts to explain and provide the answer.
In various anthropological research. Religion can be found a positive relationship between religious beliefs with political and economic conditions of disadvantaged social groups are generally more interested in the religious movements that messianic, which promises to change the social order. While the wealthy class of people who are more likely to maintain the established order of society economically advantageous because the order of the party.
Through the anthropological approach agamayang figures are on the mainland will be seen empirically fibers and background on why the religious teachings emerged and formulated. Anthropology seeks to look at the relationship between religion and various institutions that occur in the community. [8]
In this approach we see that religion turned out to be correlated with the work ethic and economic development of a society. In this connection, if you want to change the outlook and attitude of a person's work ethic, it can be done by changing religious views. Furthermore, through this anthropological approach, we can see religion in relation to organizing mechanism.
One key concept is the cornerstone of modern anthropology is holism, namely the view that prakyik-social practices must be examined in context and essentially seen as practices relating to others in the community being studied. The anthropologist must look at religion and agricultural practices, family and politics, magic and medicine (collectively, the religion can not be seen as an autonomous system which is not affected by other social practices. [9]
d. Psychology Approach
Psychology or psychiatry who studies the soul is the soul of a person through behavioral symptoms which can be observed. According zakiah daradjat, someone who looks outward behavior occurs because influenced by her faith. Psychology of religion as presented zakiah daradjat, will not question whether or not a person's religious affiliations, but the emphasis is how religious beliefs influence is seen in the behavior of its adherents.
With knowledge of this person's life apart will determine the level of religious lived, understood and practiced person can also be used as a tool for inserting religion into a person's soul in accordance with the level of uasianya. With the science of religion will find the right way and is suitable for implanting them.
The label "psychology of religion" seemed to indicate that this field is a branch of psychology that is concerned with the subject of religion, parallel to the psychology of education, or sports psychology or clinical psychology. But in reality, the psychology of religion are on the outside of mainstream psychology. [10]
IV. CONCLUSION
According to the language (etymology), the method is derived from the Greek, which is meta (all), hodos (road). Thus, the method is a science about how or lanhkah-step which is taken within a certain discipline to achieve certain goals.
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