ISLAM RASIONAL (GAGASAN DAN PEMIKIRAN PROF. DR. HARUN NASUTION)

ALEF THERIA WASIM , (2008) ISLAM RASIONAL (GAGASAN DAN PEMIKIRAN PROF. DR. HARUN NASUTION). /Jurnal/Al-Jamiah/Al-Jamiah No. 59 Th. 1996/.

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Text 10. Alef Theria Wasim- ISLAM RASIONAL (GAGASAN DAN PEMIKIRAN PROF. DR. HARUN NASUTION ; Ed. Syaiful muzaini, Jakarta, Mizan, 1996 Dengan Kata Pengantar Prof. Dr. Harun Nasution.pdf - Accepted Version Download (6MB) | Preview

Abstract

iIslam Rasional,/i 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. iIslam Rasional/i playing out two roles: 1) as a thought rationally looking at Islam and 2) as a thought rationally looking at iAl-Quran/i as a religious source which does not consist of everything and this 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 authentically of each and iIslam Rational/i alows these disiplines to bed down together or to be integratedly combined. this does not mean that the 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 rigour on either side of the marital bed saying tis must not be. Its position is that while it has to move beyond either polarised 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 interdependence, to delineate any precise methodological autonomy for each will call for great subtlety, or the distinctiveness will be overstated and oversimplified. The understanding of either approach, and certainly of thier interrelation, must hinge largerly on our analysis and interpretation of the intrinsic character or religion. And here iIslam Rational/i has to affirm the incongruity of setting faith againts 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)b

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