Nation-state and Islamic Government Theoretical and Factual studies

The concept of nation state presented by the West at its core is the idea of humanism. In which man was given a central position and freed from the concept of God. Denied everything that was not observed. Therefore, man expelled religion in all matters of life. The logical consequence of which was that the head of human unity was scattered. The slogan of nationalism was used to unite man in the struggle for unity. Which eventually manifested itself in the formation of nation-states the western colonial powers ruled the world in the form of the United Nations change the way of life in the Western World and especially in Muslim society. Which has a profound effect on the Islamic system of government. Islam envisioned divine sovereignty in the system of government. Today the Muslim rulers have forgotten it, and the Western system considered its survival in democracy. The article explains what the core concern of the nation state and Islamic Government is and whether it is based on its own ideas in modern times has been considered.

Ibn Taymiyyah and his fatwas on forbidden (haram) and permissible (halal) issues

Recently, the study of the legacy of a medieval religious scholar Ibn Taymiyyah, who lived in Syria at the turn of 14th century, has become particularly relevant due to the growing activity of various radical groups. Notably, some parts of his teachings became the foundation of the ideology of various modern extremist sects such as Wahhabism. However, his answers to religious questions regarding the forbidden (haram) and the permitted (halal) remain understudied. Ibn Taymiyyah's ideas contradicts the unanimous conclusion of Islamic theologians on more than 60 issues. His opinion on certain issues provoked lively discussions to the point of even forbidding him to make conclusions on certain religious issues. In addition, his belonging to the Hanbali madhhab in Islam is questionable. Another problem of the study is its contradiction to the traditional Islamic concept of God. The main purpose of the study is to investigate the ideas of Ibn Taymiyyah on some issues of Islamic jurisprudence (fiqh), to compare his views with the opinions of Islamic theologians and to define erroneous ideas about jurisprudence. In this study, the main approach was to study the works of Ibn Taymiyyah and compare them with the works of Islamic theologians, representatives of different madhhabs. It was found that a certain number of religious and legal opinions of this religious scholar in matters of halal and haram contradict the legal norms of the vast majority of Muslims. This study proves that the teachings of Ibn Taymiyyah contradict the Islamic concept of God and religious and legal practice

A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God

This comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cul­tures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural be­liefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world.

The Concept of God According to Sa’id Nursi

The concept of God is a fundamental concept for every religion, especially Islam. The concept of God in Islam is different from other religions, even emerging from the time of the Greek philosophical tradition and Eastern and Western mystical traditions. Not a few Muslims state that all religions are the same God. This is a problem for the religions of this world. Therefore, Sa’id Nursi clearly stated that the concept of God according to Islam is different from the concept of God according to other religions. The method used by the writer is descriptive and analytical. In this case, Badi'uzzaman has a perspective on the concept of God. God, according to Badi'uzzaman, is one immanent and radiates his light into the universe, thus creating the greatness of the universe and its contents, which is often called Tauhīd. Nursi understands monotheism as the basis of ideology and epistemology viewing the universe. So, Nursi's concept of divinity emphasizes the monotheistic aspect, in contrast to the esoteric and exoteric sides.

Inkulturasi Iman Kristen dalam Konteks Budaya Batak: Suatu Tinjauan Misiologis

The encounter between Christian faith and Batak culture is an important issue in mission activities. This encounter certainly faces various problems and tensions that can only be overcome by communication between cultures. This article seeks to map the experience of encounter Christian faith with Batak culture and religion. The inculturation of the Christian faith that was carried out at the beginning of the Catholic mission activities in the Batak lands was how to introduce the concept of a Christian God to the Batak people who actually have their own concept of God in their traditional religion. The process of inculturation requires the transformation of traditional Toba Batak culture through Christianity. Likewise, the transformation of Christianity through traditional culture. That is, there must be a reciprocal relationship between the Christian tradition and concrete culture in the sense of critical correlation. Reciprocal relationships will certainly bring tension. This process of inculturation is permanent and the gospel is expressed in a cultural context. The gospel is not only expressed with cultural elements, but also becomes a force capable of changing the life patterns of the Toba Batak people.Key words: inculturation, Christian faith, Toba-Batak. AbstrakPertemuan antara iman Kristen dan kebudayaan Batak merupakan isu penting dalam kegiatan misi. Pertemuan ini tentu menghadapi berbagai persoalan dan ketegangan yang hanya bisa diatasi dengan komunikasi antara budaya. Artikel ini berupaya memetakan pengalaman pertemuan iman Kristen dengan budaya dan religi Batak. Upaya inkulturasi iman Kristen yang dilakukan pada awal kegiatan misi Katolik di tanah Batak adalah bagaimana memperkenalkan konsep Allah kristiani kepada orang Batak yang sebenarnya juga telah memiliki konsep tersendiri mengenai Allah dalam agama tradisional mereka. Proses Inkulturasi membutuhkan transformasi budaya tradisional Batak Toba melalui kekristenan. Demikian juga sebaliknya transformasi kekristenan melalui budaya tradisional. Artinya, mesti ada suatu relasi timbal balik antara tradisi kekristenan dengan budaya konkrit dalam arti korelasi kritis. Relasi timbal balik tentu akan membawa ketegangan. Proses inkulturasi ini berlangsung permanen dan Injil diungkapkan dalam konteks budaya. Injil tidak hanya diungkapkan dengan elemen-elemen budaya, tapi juga menjadi kekuatan yang mampu mengubah pola kehidupan orang Batak Toba

Animal Suffering, God and Lessons from the Book of Job

Nature shows itself to us in ambivalent ways. Breathtaking beauty and cruelty lie close together. A Darwinian image of nature seems to imply that nature is a mere place of violence, cruelty and mercilessness. In this article, I first explore the question of whether such an interpretation of nature is not one-sided by being phrased in overly moral terms. Then, I outline how the problem of animal suffering relates to a specific understanding of God as moral agent. Finally, in the main part of the argumentation, I pursue the question to what extent the problem of animal (and human) suffering does not arise for a concept of God couched in less personalistic terms. If God’s perspective towards creation is rather de-anthropocentric, then moral concerns might be of less importance as we generally assume. Such an understanding of the divine is by no means alien to the biblical-theistic tradition. I argue that it finds strong echoes in the divine speeches in the Book of Job: They aim at teaching us to accept both the beauty and the tragic of existence in a creation that seen in its entirety is rather a-moral. Finally, I address the question what such a concept of God could mean for our existence.

The Phenomenon of Simone Weil as “Excess” and “Lack” in the Symbolic Structure of Philosophical Language: a Personalist Approach

Simone Weil as a subject of philosophizing is the effect of excess, vacuum, or scarcity in the harmoniously coordinated system of paradigms that make up the indicators of intellectual language. Her concept of “God-absence” (silence) as the negative presence of God in the sacred experience of the atheist is a paradox of meeting with God through a metaphysical break with religious orthodoxy. The article analyzes the synchrony and diachrony of S. Weil’s views from materialism to spiritualism in interdisciplinary discourse outside the linear stages and sectoral fragmentation on the methodological basis of personalism. The author pays special attention to reading S. Weil’s autobiographical essay Waiting for God and her Diaries. In these works, S. Weil as an expression of the semiotic unity of the life and the text describes his own experience of emptiness, the Other, attention, desire, faith, dis-belief, love, encounter with Christ. Analysis of the works of famous philosophers and theologians gives grounds to conclude that the views of S. Weil had an impact on modern psychoanalysis, philosophy of dialogue, critical theory, traditionalism, phenomenology.

Sikap Dan Tanggung Jawab Orang Percaya Dalam Menyikapi Teologi Imanensi

The view of God which is reasoned logically and rationally brings the concept of God as an experience and not a transcendent person. Therefore, any form of immanence theology cannot be accepted as biblical teaching. Through a literature study approach, it is concluded that the existence of a transcendent and immanent God can counter the principles of immanence theology. God is present and actively participates in the world to give believers rest in the knowledge that no place or situation is too far away to be under God's protective hands. And moreover, God is present supernaturally and transcendentally far beyond human reason and logic, both in the form of religiosity that is built and one's relationship with the world.