SOME THOUGHTS FROM PROF. DR. HARUN NASUTION

A.  Preliminary

          In the history of Islam, originally developed rational thought, but then developed traditional thinking. Develop rational thinking bang on the Classical Period of Islam, whereas traditional thought developed in the Islamic Middle Ages (1250-1800 AD).

          Rational thinking is influenced by perceptions of how common such a high position contained in the AI-Quran and Hadith.

          The meeting of Islam and Greek civilization gave birth to rational thinking among Islamic scholars Classical Period.

          Therefore, if the Greeks developed the J secular rational thought, then in the Classical Period of Islam the religious develop rational thinking. Thought clerics and scholars of philosophy of science, as well as on the scholars in the field of religion itself, tied to the teachings contained in the two main sources. Thus, in the history of Islamic civilization, the thinking of philosophers and scholars of science inventions nothing is contrary to the AI-Quran and hadith.

          Since the Nineteenth Century is again growing in the Muslim world with rational thought That attention to religious philosophy, science, and technology. In the Twentieth Century was the development of more advanced again, new birth and the rational interpretation of the Quran and Hadith. Traditional Islamic Thought this religious immediate challenged by rational thought.

          In a rational thinking Human Beings have religious freedom and reason have a high position in understanding the Teachings of the Quran and Hadith. Freedom of mind is only bound to the absolute Teachings of Islam's two main sources, namely the Teachings Mentioned in terms qath 'iy al-wurud and qath'iy al-dalalah. The verse of the Quran and Hadith were the resource persons arrested in accordance with the reasonable opinion.

B.  Harun Nasution CVs

          Harun Nasution was born Tuesday, September 23, 1919 at Siantar, North Sumatra. Ahmad son of Abdul Jabbar, a trader from Mandailing and Qadi (the prince) during the reign of the Dutch in the District Simalungun, Siantar. Aaron's father is also a scholar who mastered the books and love to read Jawi Malay yellow book. Meanwhile, her mother a boru Mandailing Tapanuli, Maimunah offspring a scholar, never lived in Mecca, and follow some of the activities in the Haram. Aaron comes from a religious ancestry, descendants of prominent people, and has a sizable economic strata. Such family conditions make Aaron could proceed smoothly in the ideals of science explore.

          Harun began his education in Dutch schools, Hollandsch Inlandche School (HIS) at the age of 7 years. For seven years, Aaron learned the Dutch language and general knowledge in the HIS. He was in strict discipline environment. In the family environment, Aaron started religious education from his family environment by learning the Koran, prayer and worship.

          During the seven years he studied in his and graduated in 1934 when aged 14 years. The lesson is a favorite of natural science and history.

          Harun continued his education into a vibrant modern religious schools (MIK). After school at MIK, Aaron religious attitude was starting to look different from the religious attitude which has been run by his parents, including the village environment. Aaron to be rational being parents and being a traditional environment.

          In the land of the desert, Aaron was not long, and begged her parents to let her study moved to Egypt. In Egypt, he began to explore Islam in Ushuluddin Faculty, University of Al-Azhar, in Cairo. At age 24 he married with an Egyptian girl, Sayedah. During That time, Aaron has completed his studies in America in Cairo Uni

versity WHO managed to get a degree B. A (young scholar).

C.  Harun Nasution's Thoughts

1. Reason

          The word reasonable is already being said Indonesia, comes from the Arabic word al-'aql, which in the form of the noun, as opposed to the word al-wahy, not contained in the Qur'an. The Qur'an only take the form of the verb 'aqluh in the first paragraph, Ta'qilun 24 verses, Na'qil  1 paragraph, ya'qiluha 1 paragraph and ya'qilun 22 verses. The words that come within the meaning of ideology and understand. As an example may be cited the following verses:

          "Do you still expect they will believe thee, And a party of them heard the Word of God, then they change it after they had understood it, knowingly?" (Surah Al-Baqarah: 75)

          "So Are they not walked the earth, then they have hearts with which they can understand or have ears with which they can hear? Surely not because it's a blind eye, but the blind, the hearts in their breasts. "(Surat al-Hajj: 46)

          And they say: 'Had we listened or thought (the warning) We did not necessarily include the inhabitants of a burning hell ". (Q. S. Al-Mulk: 10)

          In Professor Izutzu understanding, the word 'aql in an age of ignorance is used in the sense of practical intelligence (practical intelligene) which in terms of modern psychology is called problem-solving skills (problem solving capacity). Reasonable person, in his opinion, are people who have the capacity to resolve the problem, every time he is faced with a problem and can then escape from the danger he faced.

          However 'connotes aqala understand, understand and think. In the Quran, as described above by verse 46 of Surah Al-Hajj, understanding, comprehension and thinking carried through the heart centered in the chest. The following verses also explained thus:

"And the fact we have made to (fill Jahannam Hell) most of the jinn and human beings, they have hearts, but not used to understand (the verses of Allah) and they have eyes (but) not used to seeing (signs of Allah) , and they have the ear (but) not used to hearing (the verses of Allah). they are like cattle, they are even further astray. That those people who are negligent. "(Surah al-A'raf: 179)

          Not surprisingly, a clear understanding of reason contained in the discussion of the Islamic philosophers. The influence of Greek philosophy, common in their opinion is one of the power of the soul (al-nafs al-ruh) found in man. The words of al-nafs al-ruh and derived from the Qur'an, and also entered into our language in the form of lust, breath and spirit.

2. Revelation

          Revelation derived from the word al-wahy, and al-wahy is a native Arabic word and not a loan word from a foreign language. The word means sound, fire and speed. Al-wahy implies further notice, secretly and quickly. But the word is better known in the sense of "what is delivered by God to the Prophets".

          Explanation of how the communication between God and the Prophets, is given by the Qur'an itself. One verse in sura Al-Shura explained:

"And it is impossible for a human being that God spoke to him except through the medium of revelation or behind a veil or by sending a messenger (angel) and then revealed to him by His permission what He wills. Verily He is Most High, Most Wise. "(Surah ash-Syuura 51)

          Revelation in the first form seems to be a sense or knowledge that one feels suddenly arose within him, arise suddenly as a light that illuminates the soul. Second, the revelation of experiences and visions in sleep or in a trance state, ru'yat or Kashef (vision). Third, in the form of a revelation given through messengers or angels, that is Gabriel, and a similar revelation is delivered in the form of words.

          Word of God is communicated to the Prophet Muhammad. Is in the third form, and was confirmed by the verses of the Qur'an. In sura Al-Syu'ara explained:

"And Verily this Quran truly revealed by God Almighty, - He was brought down by the Ar-Ruh al-Amin (Gabriel), - into your heart (Muhammad) so that you become one of the people who gave the warning , - with a clear Arabic language. "(Surah ash-syuara; 192-195)

          Philosophers who have a reasonable acquisition is less than the Prophet who obtain material or hads sense. In other words, the philosopher can not be a prophet. The Prophet remained God's chosen people. Furthermore, the philosopher can only receive inspiration, revelation is only given to the Prophets.

          According to the teachings tassawuf, communication with God can be in done through the power of the human sense of heart-centered hearts. If the philosophers in Islam sharpen the intellect or minds by focusing on the things that are purely abstract, mystical sense of power or sharpen his heart with to live away from matery and focus attention and efforts on the purification of the soul.

          AI-Farabi, the Islamic philosopher who lived in the ninth and tenth centuries AD, has also brought the concept immaterial turned into this matter in the philosophy of creation of the universe is subjected to the philosophy emanation or emission as previously described. Common-sense of God radiates the pure and abstract sense as seen above is the power of thought.

          Judging from the development of materials and immaterial this problem, the question of how the revelation that is immaterial transformed into matter, it is no longer relevant.

          Among the Orientalists who wrote about Islam, about the revelation given to Prophet Muhammad. It is also widely discussed. One of them, Tor Andrae, explaining that there are two forms of revelation. First, the revelation received by hearing (auditory) and second, the revelation received through sight (visual).
Tor Andrae brings verses of the Qur'an to strengthen the above description.

"Do not move your tongue to (read) Al Quran that they might quickly (control) them - we were the fact at the expense of collecting it (the chest) and (makes you smarter) to read. - When we have finished to read it then follow the recitation. - Then, at the expense of fact we were the explanation. "(Surah Al-Qiyama; 16-19)

3. Importance of Intellect

          Intellect, according to Muhammad Abduh, is a Power that belongs only human, and that's why the enslaved humans from other creatures. Intellect is a fundamental pillar of human life and the continuation of his form. The increasing power of mind is one of the basic coaching noble character which is the basis and source of life and happiness of nations.

        When Islam came to mankind, as Muhammad Abduh, has reached adulthood and requires a rational religion. What are they looking for it, they have encountered in Islam. No wonder he always asserted that the Quran speaks to human reason and not just to her feelings. Intellect, as he asserts, glorified God by aiming his commands and prohibitions to it.

          Therefore, dalarn Islam "religion and reason for the first time in a relationship of brotherhood." Inside the brotherhood, sense the backbone of the strongest religion and revelation are mainly joint. Between reason and revelation can not be any dispute.

          Human necessity to use his wits, not only that there was inspiration in itself, but also the teachings of the Qur'an. This scripture, said Muhammad Abduh, commands us to think and use reason and dogmatic attitude forbids us to use.

4. Origins of Sufism

          Mysticism in Islam are named tasawwuf and by the Western Orientalists called Sufism. The word Sufism in particular the Western Orientalist terms used for Islamic mysticism. Sufism is not used to mysticism found in other religions.

          Mysticism or Sufism as well mysticism with outside the religion of Islam, has the objective to Obtain a direct and conscious relationship with God, thus Realizing one's true That in the presence of God. The essence of mysticism, including Sufism therein, is the awareness of communication and dialogue, the between the spirit of man with God, by isolating themselves and thoughtful. A sense of being close to God That can take the form of Ittihad, united with God.

          Tasawwuf. is a science and as a science, tasawwuf or Sufism studying ways and means of how a Muslim can be as close to Allah.

B. Works Harun Nasution

          In order to develop his thinking, Harun Nasution has written several books, among others, as follows:

1.      Judging from various aspects of Islam (1974). This book consists of two volumes, published first by the UI-Press, which in essence is to introduce Islam from various aspects. This book reject the notion that Islam is only revolve around the synagogue, fiqh, tawheed, tafsir, hadith, and morality alone. Islam according to Aaron's book is broader than that, including the history, civilization, philosophy, mysticism, theology, law, non-¬ institutions, and politics.

2.      Islamic Theology: Flows, History, Analysis, and Comparison (1977). This book consists of two Courant. The first portion, containing a description of the flow and theological factions, not just surviving but also ever present in Islam such as the Kharijites, Murji'ah, Qadariah and Jabariah, Mu'tazila, and Expert Sunnah wal Jama'ah. A description is given in such a way that in it covered the history and development of the most important teachings of each flow or class, and contains an analysis and comparison of these streams. So that it can be seen where the flow is liberal, which is traditional in nature. This book was first printed in 1972 by UI-Press.

3.      Philosophy of Religion (1978). This book describes the epistemology and revelation, divinity, the arguments of the existence of God, spirit, and the crime and the absoluteness of God. This book was originally published Moon Stars.

4.      Philosophy and mysticism in Islam (1978). This book is also a collection of lectures IKIP Aaron in Jakarta. This book consists of two parts, namely the philosophy of Islam and the Islamic mysticism (Sufism). Islamic philosophy section describes how the first contact between Islam and science and Greek philosophy which gave birth to the Muslim philosophers such as al-Kindi, al-Razi, al-Farabi, Ibn Sina, al-Ghazali, and Ibn Rushd. Meanwhile, Islamic mysticism section describes how the position of Sufism in Islam as an effort to become closer to God. This book first published in 1973 by the Crescent Star, Jakarta.

5.      Renewal in Islam: The History of Thought and Movement (1978). This book is a collection of speeches and lectures Harun Nasution at various places in Jakarta on stream-flow Modern in Islam. Discusses the ideas and reform movements in Islam, which arose in the days, commonly called the modern period in the history of Islam. Includes discussion of the updates that occurred in three Islamic countries, namely Egypt (core topic; and renewal in the Napoleonic occupation of Egypt, Muhammad Ali Pasha, al-Tahtawi, Jamaluddin al-Afghani, Muhammad Abduh, Rashid Rida, disciples and followers of Muhammad Abduh), Turkey, (core topic; Sultan Mahmud II, Tanzimat, the Ottoman Young, Young Turks, three streams pembaharun, Islam and the Nationalists, and Mustafa Kemal), and India-Pakistan (core topic; Mujahideen Movement, Sayyid Ahmad Khan, Aligarh Movement, Sayyid Amir Ali, Iqbal, Jinnah and Pakistan, Abul Kalam Azad and Indian Nationalism.

6.  Reason and Revelation in Islam (1980). This book explains the notion aka I and revelation in Islam, the position sense in the Koran and the Hadith, the development of science in Islam, and the role of reason in religious thought of Islam. The description of this book firmly concluded that in the teachings of Islam, has a sense of high status and is widely used, not in the development of science and culture, but also in the development of their own religious teachings. Reason did not cancel the revelation, reason, remain subject to the revealed text.

7. Muhammad Abduh and Mu'tazilite Rational Theology (1987). This book is a translation in the Indonesian language of the Ph.D. thesis Harun Nasution, entitled "The Place of Reason in Abduh's Theology, Its Impact on his Theological System and Views", completed in March 1968 at McGill, Montreal, Canada. This book contains the biographies of Muhammad Abduh, the philosophy of being, the power of reason, the function of revelation, the notion of human freedom and fatalism, the properties of God, acts of God, and the concept of Faith. The core of this book explains that theological thought have much in common with Muhammad Abduh Mu'tazilites theology, even in the use of reasonable force, Muhammad Abduh far exceeds Mu'tazilite thinking.

8. Rational Islam (1995). This book records nearly all the Islamic thoughts Harun Nasution from 1970 to 1994 (edited by Syaiful Muzani), especially regarding the demands of modernization for Muslims. That, according to Aaron, must be changed with the rational view that has actually been developed by Mu'tazilite theology. Therefore, the re-actualization and socialization Mu'tazilite theology is a strategic step to be taken, so that Muslims are culturally prepared to be involved in the development and modernization to remain grounded in the tradition of its own. [

C. Analysis

          Harun is a figure that can be recorded in the history of Indonesian Islam, because the rational thoughts of Aaron trying to eliminate one reason for the decline of Islam Indonesia, namely the dominance of the very nature Asy'arisme Jabariyah (too leads to destiny) or the ideology of fatalism. As an effort in that direction, Aaron in his writings always connects reason with revelation and more acute sense of it to see the functions in the view of the Qur'an is so important and free.

          Harun continues to hold a renewal and change the existing curriculum at IAIN Syarif Hidayatullah, first they were afraid to use common, but with the changes that Aaron did they have to think rationally, that's the conclusion of the experts of Islamic philosophy concerning Sharif Hidayatullah IAIN.

          To view a rational theology, Aaron often shows in the tradition of theological thought Mu'tazilite and thinkers following reformers such as Muhammad Abduh and others. But, the traditional theological view on the outlook Ash'arite Aaron showed.

          For this reason that Aaron brings thoughts introduced IAIN Syarif Hidayatullah, so the time to introduce him Aaron philosophical approach in his

thoughts, like "Islam is reviewed from a variety of its aspects", and the results of Aaron can be a good response among educated Muslim Indonesia, resulting in dialogue, debate and even criticism.

           The end of it all, Aaron managed to bring Sharif Hidayatullah IAIN as one who respected in Indonesia.

D. Conclusion

          Harun Nasution was born Tuesday, September 23, 1919 at Siantar, North Sumatra. Ahmad son of Abdul Jabbar, a trader from Mandailing and Qadi (the prince) during the reign of the Dutch in the District Simalungun, Siantar.

          Haron began his education in Dutch schools, Hollandsch Inlandche School (HIS) at the age of 7 years. For seven years, Aaron learned the Dutch language and general knowledge in the HIS. He was in strict discipline environment. In the family environment, Aaron started religious education from his family environment by learning the Koran, prayer and worship.

           Revelation in the first form seems to be a sense or knowledge that one feels suddenly arose within him, arise suddenly as a light that illuminates the soul. Second, the revelation of experiences and visions in sleep or in a trance state, ru'yat or Kashef (vision). Third, in the form of a revelation given through messengers or angels, that is Gabriel, and a similar revelation is delivered in the form of words.

          Human necessity to use his wits, not only that there was inspiration in itself, but also the teachings of the Qur'an. This scripture, said Muhammad Abduh, commands us to think and use reason and dogmatic attitude forbids us to use.

          According to the Teachings tassawuf, communication with God can be in done through the power of the human sense of heart-centered hearts. If the philosophers in Islam sharpen the intellect or Minds by focusing on the Things That are purely abstract, Mystical sense of power or sharpen his heart with to live away from material life and focus attention and Efforts on the purification of the soul.

REFERENCES

Ensiklopedi Islam. (PT. Ichtiar Baru Van Hoeve. Jakarta. 2003).

Halim, Abdul. Teologi Islam Rasional, Apresiasi Terhadap Wacana dan Praksis Harun Nasution. (Ciputat. Jakarta. 2001).

Muzani, Syaiful. Islam Rasional: Gagasan dan Pemikiran Prof. Dr. Harun Nasution. (Mizan. Bandung. 1995).

Nasution, Harun. Akal dan Wahyu. (Universitas Indonesia (UI Press). Jakarta. 1986).

Nasution, Harun. Falsafah dan Mistisisme dalam Islam. (PT. Bulan Bintang. Jakarta. 1973).

Nasution, Harun. Muhammad Abduh dan Teologi Islam Mu’tazilah. (Universitas Indonesia (UI Prees). Jakarta. 1987).

REFERENCES

Encyclopedia of Islam. (PT. New Ichtiar Van Hoeve. Jakarta. 2003).
Halim, Abdul. Rational Islamic theology, Appreciation Against Discourse and Praxis Harun Nasution. (Ciputat. Jakarta. 2001).
Muzani, Syaiful. Rational Islam: Ideas and Thoughts Prof. Dr. Harun Nasution. (Mizan. Bandung. 1995).
Nasution, Aaron. Reason and Revelation. (University of Indonesia (UI Press). Jakarta. 1986).
Nasution, Aaron. Philosophy and Mysticism in Islam. (PT. Crescent Star. Jakarta. 1973).
Nasution, Aaron. Muhammad Abduh and Islamic Theology Mu'tazilite. (University of Indonesia (UI Prees). Jakarta. 1987).