Darussalam Gontor Modern Islamic Boarding school is one of the Islamic educational institutions that pays attention toward the study of various religion. The curriculum section of Islamic Teachers Training Collage (ITTC) has set al-Adya>n book for class 5 of ITTC, in order to strengthen the aqeeda in the hearts of the students. The students have studied different teachings on other religions at the level of fifth grade of ITTC. The researcher tries to collecting the data by interviewing the sixth grade students of ITTC and their supervisors, filing questionnaires to the sixth grade students of ITTC, and direct observation by the researcher, as well as documentation on test scores on al-Adya>n class five of ITTC. The purpose of this study is to determine the extent to which the role of al-Adya>n lesson in implant Islamic theology for class five of ITTC Darussalam Gontor Modern Islamic Boarding School on period 2016-2017. The above study shows that al-Adya>n has very big role in instilling Islamic aqeedah named the pillars of faith and practice such as praying fardhu in congregation, sunnah prayers such as rawatib prayer, hajat praying, dhuha praying, tahajud praying, and also fasting sunnah such as Monday and Thursday, and Daud fasting

This paper will analyze pragmatism in the political world in Indonesia. Pragmatism is a modern philosophical movement, it was initiated in United States, by C.S. Pierce who was inspired by Immanuel Kant. Pragmatism developed through the thoughts of some figures such as John Locke, Gorge Berkley, David Hume, William James and John Dewey. Pragmatism assumes that truth, meaning and the value of an idea must be based on practical aspects. Based on this assumption, the author has a hypothesis that what happens in the political world in Indonesia is full of pragmatism. At least this condition can be found in several important aspects such as; the attitude of those politicians that looks massively toward the elections, the party coalitions, while serving in government and the culture of political dynasties. This phenomenon describe that politics in Indonesia is in degradation of ethical values, even from the state of ideology (Pancasila), norms of life and especially from the religious side. This pragmatic attitude is allegedly close to hedonism. The paper was completed with a literature review, by referring to the news about politics in Indonesia since 2009 until 2017. After reviewing an authoritative reference, the authors conclud that pragmatism was ingrained in the practice of political life in Indonesia. Indeed the practice of pragmatic politics is not hesitant to do by who has an interest in politics. Surely this will damage the order of life, and certainly also in the contrary to the values of religiosity, especially Islam as the teachings adopted by the majority of pragmatic political actors.

Wayang is tradition contains phylosophical values and great teachings . For Javanese people , wayang is not only as performance, but therein the life guidance. At the beginning , wayang was used as a media for worshipping to ‘Hyang’ (God) about 1500 BC. It was also used as medium for spreading the doctrine of Isla mic teachings . Because of the closeness of wayang performance in the people ’s heart, Walisanga made wayang as one of their da’wah medium . Among the famous preacher (da’i) that uses wayang was Sunan Kalijaga. In order to researcher used al -Nahl 16:125 as a cornerstone in looking at the method of da’wah according to Sunan Kalijaga, namely methods of da’wah bi al-h}ikmah, bi al- mauiz}ah al-h}asanah, and bi al-muja>dalah al-ah}san. The researcher found that da’wah performed by Sunan Kalijaga was to modificat e the figures and the stories of wayang to be filled by Islamic values and phylosophi cal teaching , as described in the five figures of Pandawa as the representation of five tenets of Islam, they are Yudhistira ( Syaha>dah ), Bima ( S}ala>t ), Arjuna (Fasting Ramadhan), Nakula ( Zaka>h ) and Sadewa ( H { ajj ), as well as the figures of Punakawan, which represented people’s life and the way to face its obstacles which has not been exist before in Hindu era . Its represented by Semar, Gareng, Petruk, and Bagong . Thus, the figures of Pandawa and Punakawan influenced the people to finally embraced Islam .

This paper will discuss the problem of Trinity as a doctrine that underlies the faith of ‎ Christianity. It is considered as a delusion theological doctrine which is both ambiguous and ‎ compelled. Al-Qur’an criticizes the confusion of Trinity as a doctrinal astray of human ‎ invention possessing no basis from Allah and it has triggered major conflicts within the ‎ Christianity itself. The confusion of Trinity willl be revealed through the method on historical criticism based on Qur’anic and Biblical Studies the ‎ confusion of Trinity is revealed. There are at least two aspects of the fallacy possessed by ‎ Trinity: Political aspect and the abberation of Christianity religious teachings. Moreover, there ‎ is an identical proof regarding the political interests of the Roman Emperor Constantine ‎ influencing the formulation of Trinity at Nicaea Council 325 C.E. The influence was an ‎ invasion of polytheism and paganism into Trinity confusing the elements of monotheism and ‎ polytheism. The distortion of religious teachings in Trinity is the presence of teachings of Jesus ‎ Christ concerning an obligation to worship hm as God, while it does not exist in Gospel. The ‎ doctrine of Jesus divinity came from Paul. It precisely deviated monotheism principle. ‎ Consequently, there was a conflict in Christianity schools in respect to Trinity since that era up ‎ to the present day. ‎

It seems like there is no end of the discussion of khil ā fah (Caliphate). In Indonesia, recent ‎issues concerning khil ā fah encompasses a claim that khil ā fah rejects or in a confrontation ‎with Pancasila. Pro and Contra ideas came out bringing several argumentation from ‎each sides, and it is clear that a detail discussion with valid analysis and authentic ‎evidences are truly demanded to argue, is system of khil ā fah contrast with Pancasila or in ‎reverse? To answer such a question, this paper will explain concept of khil ā fah from ‎perspective of Taqiyyudin al-Nabhani, one of Muslim figure defending khil ā fah. His idea ‎and discourse has spread in various countries including Indonesia. The argumentations ‎consist in this paper are: the origin of concept of khil ā fah, figur of chaliph, system of ‎Daulah Islamiyah, foreign and domestic political policy according to khil ā fah, and an ‎effort to esablish khil ā fah according to Taqiyyudin al-Nabhani. Moreover, this paper will ‎elaborate the similarities between khil ā fah and Pancasila in their government system as ‎well. Through a discussion referring to Nabhani’s writing such as Nizam al-Islam, Nizam ‎al-Hukm fi al-Islam, al-Muwassa’ wa Munaqqah bi ‘abdil al-Qadim Zallum, al-Daulah al-‎Islamiyyah, and Al-Syakhsiyah al-Islamiyyah, it is concluded that khil ā fah does not ‎contradict or confront Pancasila. From its historical aspect, the rising of khil ā fah and ‎Pancasila utilizes a conformable principles such as prioritizing a principle of deliberation, ‎religious morality and spirituality, social justice and welfare.

Untuk memahami makna kandungan ayat suci al-Qur’an, dibutuhkan banyak disiplin ilmu, sebut saja seperti; ‘Ilm ‘Ir ā b al-Qur’ ā n,1’Ilm Awq ā t al-Nuz ū l,2’Ilm Asb ā b al-Nuz ū l,3 ‘Ilm Ghar ī b al-Qur’ ā n,4 dan lain sebagainya. ‘Ilm Asb ā b al-Nuz ū l termasuk yang paling urgen untuk dipelajari, karena mengetahui sebab turunnya suatu ayat (na ṣ ), akan sangat membantu pemahaman dan penafsiran terhadap maksud dari ayat tersebut. Di samping itu, perhatian ulama juga sangat intens terhadap ilmu ini. Dari perjalanan sejarah, setidaknya terdapat puluhan karya mereka yang memuat judul dengan kata Asb ā b al-Nuz ū l dan judul-judul tersebut tidak terbatas hanya pada ulama klasik saja. Ulama kontemporer semisal; Abd al-Fattah al-Qadhi, Muqbil al-Wadi’i, Ghazi Inayah, Hammad Abd al-Khaliq Hulwah dan lain sebagainya, turut menambah kekayaan khazanah perkembangan ’Ilm Asb ā b al-Nuz ū l. Untuk itulah, makalah ini akan mengupas sejauh mana urgensi ’Ilm Asb ā b al-Nuz ū l. Di antaranya dengan mengutip beberapa pendapat ulama seperti; Imam Ibnu Daqiq al-‘Id, Imam Ibnu Taimiyyah, Imam al-Suyuti, Imam al-Zarkasyi, Syekh Abu al-Fath al-Qusyairi, dan Syekh Muhammad al-Zarqani. Dari paparan para ulama ini, ditemukan bahwa ’Ilm Asb ā b al-Nuz ū l memainkan perang penting dalam menjelaskan makna ayat, atau menghilangkan sejumlah permasalahan terkait studi al-Qur’an terutama pada penafsiran yang rentan memicu perbedaan pendapat.

The formation of a culture in a society, which is based only on one of the scientific dimensions, such as an idea that science is value-free, or that religion is merely a fata morgana, will result in incomplete culture, or even destroy the culture itself. It, on this matter, lies the responsibility of scientists together with other stakeholders to build the nation’s culture. With their expertise, scientists should choose and determine a strategy to integrate moral dimension into scientific ontology, epistemology and axiology. Ontologically, Islam recognizes the existence and truth of āyāt al-kauniyyah as well as āyāt al-qauliyyah and integrates the existence of the two based on faith. Furthermore, the development of the products of Islamic thoughts based on this philosophy form a paradigm system of metaphysical realism based on fundamental concept of tawḥīd (oneness) of the existence of Allah s.w.t., minds and the universe (monism). In the oneness of existence (tawhḥīd), what is meant by science needs a consistent formula in light of the feature of existential oneness. The nature of science seen in this light tends to trigger another scientific activity, i.e. the procedure of finding and developing sciences in religion, within which Allah SWT as a focal point of the thinking framework as well as a reference to the whole existential structure.

Hermeneutics was born and developed in the West, specifically in response to the theological problem of Christianity, and always claimed to be an effective solution to the interpretation of Scripture. With existence of various schools, hermeneutics has also various shades and resulted different interpretations. Such as Schleiermacher, followed by Wilhelm Dilthey and Emilio Betti as initiators of hermeneutics methodology. Martin Heidegger and Gadamer followed with their ontological hermeneutics, and continued by Habermas with his critical hermeneutics. After that, the critical ontological hermeneutics initiated by either Paul Ricoeur, or Rudolf Bultman with his theological hermeneutics, and Derrida with his deconstructive hermeneutics. Among those schools, the writers interested in reviewing the hermeneutics of Paul Ricoeur which represents a distinctive theory of interpretation. His idea considered to be a bridge of the fierce debate between methodological traditions and philosophical traditions represented by Emilio Betti and Hans Georg Gadamer. The thought of Ricoeur was also claimed as a mediator between the positions of the romantic tradition of Schleiermacher and Dilthey with philosophy hermeneutic by Martin Heidegger. In another side, he was placed as a combination between the two great philosophical tradition, that’s German phenomenology and France structuralism. Furthermore, the thought of Ricoeur is a revision to the thought of Dilthey about explanation (erklaren) and understanding (verstehen). Through this paper, the writer will attempt to unravel the thought of Paul Ricoeur, and in the end, will clearly known the position of Ricoeur among other hermeneutics initiators.

The concept of the creation of universe offered by Neo-Platonism philosopher such as al-Kindi, al-Farabi, and Ibnu Sina are philosophical concept existed and came as an early moment of development of Islamic philosophy interrelated to God, ultimately about his Existence and Characteristics. One of the topics is how God created the universe. According to al-Farabi and Ibnu Sina, God created this universe by way of emanation in order to prevent Himself from the new attitudes. Consequently, universe has eternal feature (qadim) as God as well, in the case of everything overflowed from qadim is also qadim. Al-Ghazali refuted this theory because it contradicted with al Qur’an’s thought which clearly explained that God created the entire universe. The universe should not qadim and it means that God existed in the first, and then created universe later as we know today. On the contrary, in the view of Muslim philosopher, the universe should be qadim because God created it from all eternity. For them, it is impossible that God existed by Himself without any creation before. God, according to them is impossible to be changed, so that is impossible as well if God changed from did not create yet before and then creates. Al-Ghazali persistently opposed the concept of eternity. Al Ghazali saw if this universe is qadim so it is impossible that universe created by God. The concept of qadim will led to the conclusion that universe born by itself, it was not created by God. This critique has been written by al-Ghazali in Tahafut al-Falasifah. This paper will present the concept of eternity which was discussed by al-Farabi and Ibn Sina and al Ghazali’s critique toward it as well.

Pernyataan bahwa alam ini muncul bersamaan dengan Zat Tuhan berimplikasi kepada adanya persaingan antara alam dengan Tuhan dalam eksistensinya. Benarkah Tuhan yang menciptakan alam? Jika benar, kapan Tuhan mulai menciptakannya? Dan mengapa Tuhan tidak menciptakannya pada waktu yang lain? Di antara para Filsuf Muslim pun terdapat ragam pendapat yang jika kita salah dalam memahaminya, akan menyebabkan seseorang mengingkari eksistensi Tuhan. Salah satu pendapat yang cukup menarik untuk dicermati adalah konsep alam menurut al-Ghazali. Ia merupakan salah satu filosof dan teolog Muslim yang terkenal yang dengan kedalaman ilmunya membuat ia digelar sebagai hujjah al-Islam. Makalah ini akan membahas konsepsi al-Ghazali tentang alam yang tersusun terutama dari kritik al-Ghazali terhadap argumentasi para filsuf berupa argumen Tarjih dan Murajjih, argumen Taqaddum Zamani, argumentasi al-Imkan, serta argumen materi. Melalui makalah sederhana ini akan dipaparkan pemikiran al-Ghazali mengenai alam, sekaligus membantah beberapa konsep para filosof barat dengan nas-nas yang otentik.