True Religion Research Articles

Islamic Psychology and Herbert George Wells (1866-1946)

Health has five dimensions, namely physical, social, mental, spiritual, and religious health. “Religious health” is the state of physical, mental, social, and spiritual well-being that occurs by complying with the orders, prohibitions and rules of the true religion that is Islam mentioned by Allah. In conclusion, we would like to emphasize that the most important dimension of health is “religious health” since religion has a substantial role in improving physical, mental, social and spiritual health. Wells summarized Islam 100 years ago as follows: modern religion (Islam) appeals to no revelation, no authoritative teaching, no mystery. The statement it makes is, it declares, a mere statement of what we may all perceive and experience. To this, all true religion, casting aside its hulls of misconception must ultimately come. To it indeed much religion is already coming. Lastly, Islamic psychology is rapidly growing and developing with more academic and clinical training programs around the world; therefore, we strongly believe that Islamic psychology should be integrated with mainstream psychology.

The Importance and Value of Knowledge in the Religion of Islam

This article discusses such questions as: what place is given to knowledge in the religion of Islam? What honorable place is given to literate people and teachers? And also it is about religious sciences and secular sciences, and that every Muslim in his life should strive to gain knowledge. The journal explores the critical role of knowledge in Islam. It highlights how Islam, as the true religion of Allah, emphasizes the acquisition of knowledge as essential for leading a righteous life. The teachings of the Holy Quran and the Prophet Muhammad (peace be upon him) underscore that a Muslim is responsible before Allah for all actions and must pursue knowledge to avoid error and find the true path. The Quran encourages reflection and knowledge acquisition, linking religious values and scientific understanding, emphasizing the harmony between religion and science. Islam views education as the foundation of personal and societal prosperity, where knowledge gained must be applied for the benefit of others. Teachers hold an esteemed place in Islamic society, as they shape individuals into wise, ethical, and productive members of society. The article concludes that education fosters human progress, and Muslims must respect teachers and continue striving for knowledge, which ultimately leads to personal growth and societal welfare.

Концепт terrenus в трактатах блаженного Августина Аврелия «Об истинной религии» и «О Книге Бытия буквально»

This article offers a contextual study of the concept of terrenus in the treatises of Blessed Aurelius Augustine "On True Religion" and "On the Book of Genesis Literally". Based on the analysis of the use of the adjective "terrenus" in the above treatises, the author concludes that, although all the basic provisions of the concept have already been set out in the treatise "On True Religion", in the treatise "On the Book of Genesis Literally" they, appearing in a new context, clarify some provisions implicitly contained already at an early stage of the development of this concept. Thus, in the sociopolitical theory of St. Augustine, a number of key concepts and terms are highlighted, one of the most important is the noun "civitas", which has several semantic meanings — "commune", "community" or "city", and the corresponding definitions associated with it are Dei — "Divine", caelestis — "heavenly", or diaboli — "diabolical" and, of direct interest, terrena — "earthly".

‘The True and Scientific Religion’

Abstract A scientific worldview is taken to be a dominant factor of European secularity but peculiarly absent in Africa. Taking cues from the multiple secularities and global religious history approaches, the article uses global entanglements as a critical analytical tool to investigate the formation of our present, shared conditions, without essentializing cultural European/African differences. The core question is: Why, how and under which circumstances do people adapt global regimes of secularity, in this case particularly: global debates on religion and science? The article analyzes three lecture-transcripts, delivered by the West African intellectual John Augustus Abayomi Cole and printed in the West African newspaper Lagos Standard. In the context of Christian intellectuals in late nineteenth century West Africa, these lectures discussed African religion as congruent with science. This argument was possible through Abayomi Cole’s adaptation of esotericism, specifically its claim to true religion and science. Thereby, Abayomi Cole tried to negotiate independence from European missionary oversight.

The Arab Islamic City: Building the True Religion

This research aims to find correspondence between the principles of religion and their synonyms at the level of planning and architecture. It monitors the teachings of the true religion by tracing the built environment in the Arab Islamic city. It followed the descriptive analytical approach by looking at urban planning and architecture, and the corresponding Qur’anic verses and Prophetic Hadiths. The problem of the research lies in proving that Islam has harnessed planning and architecture to create an urban space to house its followers and implement its laws on the ground. The research hypothesis is that this city is specific to Islam, as it bears its name and is located within its geography. This research resulted in the fact that the city is essential to the true religion, and it presents it to the world as a living model of the Muslim nation, as it represents his method of calling to God Almighty, and this is unique in the history of cities and religions. It came as a result consistent with the fact that Islam is essentially a religion of civilization, and its city is considered an embodiment of its teachings. In his article, “Islam and Civilization”, Georges Marçais emphasizes that Islam only appeared in a civilized society, and that the city is necessary for the implementation of Islamic rituals, especially congregational prayer. He says: In the city, one finds the virtues of Islam represented by mosques, schools, and other facilities.

Recording the Sunnah and the orientalists' suspicions about it - a critical study

Suspicions regarding the Prophet’s Sunnah and its codification are numerous, including those of the Orientalists. Considering that the Prophet’s Sunnah is the second source of Islamic legislation, it is necessary to respond and eliminate any suspicion raised so as to prevent the realization of those malicious aspirations. From this viewpoint, I provide an overview of Orientalism at the beginning of my paper, delving into the reason for their interest in creating suspicions about the Sunnah and its codification. I have devoted the first chapter to discuss the stages of codifying the Prophet's Sunnah, by clarifying it in three stage, as the codification of the Prophet's Sunnah passed through three stages, namely: the stage of codification during the Prophet's era, then the codification during the era of the Companions, and then the codification during the era of the followers Also known as Al-Tabeen. In the second chapter, I define suspicion and the term Orientalism linguistically and as an idiomatic concept, then I mention a group of suspicions raised by the Orientalists and address them. Finally, the paper concludes, through this modest research, the importance of responding to the suspicions of the Orientalists about the codification of the Prophet's Sunnah, and that silence and failure to respond to their suspicions increases the gravity of these suspicions, especially in this age, where there is great exposition, many views, and abundant suspicions raised about Islam as a religion, and about the Sunnah and The Prophet as a reliable source in this true religion.

Transtegrasi Ilmu dalam Persfektif Sejarah Filsafat

This research aims to determine the historical development of philosophy and science as well as the transintegration of internal science from a philosophical perspective using the literature study method. Philosophy is considered to be the mother of science and is considered to be the first and last science which logically requires that other sciences be mastered, so that to understand philosophy one must also master other sciences, therefore philosophy can be transintegrated with various other sciences. In fact, to achieve true truth is knowledge. How philosophy can establish the transintegration of knowledge from various perspectives, one of which is history. To obtain the truth of philosophy when viewed from history. Human society, culture and the natural environment have a close relationship and are interconnected. This is what has structured and filled the history of philosophy with the various characteristics it carries and is inherent in. Based on these four things, philosophers generally divide philosophy into 4 (four) major traditions, namely Indian, Chinese, Islamic and Western philosophy. These 4 (four) great philosophical traditions gave birth to modern philosophy which then gave birth to the transintegration of science. Truth in philosophy and science is the truth of reason. Meanwhile, truth in religion is revelation. Thus, if philosophy, science and religion are united, there will be a transintegration of sophisticated and modern knowledge.

Against the Reformists: A Study of the Sundanese Tafsir Malja’ At-Thalibin by Haji Ahmad Sanusi

The background of this research is that tafsir has patterns and characteristics whose development can be influenced by the text, context, and interpretation of the interpreter from time to time. Malja’ at-Thalibin, a Sundanese tafsir by Ahmad Sanusi, is interesting to study because it was born in the socio-religious context of the Priangan region. The purpose of this research is to explore Ahmad Sanusi’s response to interpreting the Qur’an as resistance to the reformist lawsuit in which this group moves on the factor of wanting a return to the Qur’an and Sunnah, which is used as a starting point in assessing the truth in religion and community culture. This research uses a descriptive qualitative method sourced from literature studies with a content analysis approach. The depth of knowledge and insight possessed by the author shows its own satisfaction in dealing with community problems through the interpretation of the Qur'an, in addition to the combination of culture, society, and language that is able to give birth to a high-value work of interpretation and influence its readers. In addition, this tafsir also illustrates the attitude of the ulama in the context of resistance to the reformists.

Guru Nanak and The Jogis Tradition: A Historical Context

Guru Nanak’s attitude to contemporary religion is informed by ideas and values which induce him not to identify himself with any of the existing forms of established religion. Infact, he applies those ideas consistently to evaluate all contemporary belief and practice. The closest he comes to an explicit appreciation for any kind of individuals, it is for the sadhs and sants.[i] Guru Nanak came in the line of the great saints, who emphasized only personal experience of the Divine is what the philosopher calls “mystic experience” as the core of true religion. [ii] There are many references to siddhas, yogins (jogis), nathas and avadhutas, not only in the Japu and the Sidh-gosthi but also in many other hymns and devotional songs by Guru Nanak and preserved in Guru Granth Sahib, said to have been complied in 1604A.D.[iii] Guru Nanak’s encounters with jogis have remained a favourite theme of Sikh literature for nearly four centuries. This tradition was well established in the time of Bhai Gurdas in whose Vars we have one of the earliest interpretations of Guru Nanak’s attitude towards the jogis.[iv] The present paper seeks to highlights the Guru Nanak ideas associated with the siddhas, yogi and nathas of medieval India.

THE CONFLUENCE BETWEEN CHRISTIANITY AND NEOPLATONISM: TRIADOLOGY AND ANTHROPOLOGY

Was Christianity Hellenized or was philosophy Christianized? It is a dilemma that has sparked numerous discussions and conflicting opinions to this day. This debate revolves mainly around the metaphysics of Greek philosophy, which left Christianity with its entire conceptual arsenal. The close relationship between philosophy and religion in Plotinus' time explains why many philosophers engaged in religion and ethics, but also why many Christian theologians perceived theology as the highest form of philosophy. Viewed contextually, the philosophy of Plotinus, having rich elements of mysticism and definition of divinity, can be considered a true religion.

Allah is the Only True God

People in this world worship multiple gods, others worship only one God, and others worship no god Polytheism was practiced by ancient Egyptians, and ancient Mesopotamians, ancient Greeks and ancient Romans.(.Kimmerle Heinz,2006). Abrahamic religion replaced polytheism to monotheism belief, which only one deity is worshiped. This paper analyzes the concept of the existence of God, who is the true God, who is Allah. Allah is the true name of God of all Prophets, and Islam is the religion of all Prophets from Adam, Moses to Muhammad, all the Prophets were Muslims and Islam is the only true religion, and Allah is the only true God. ( Quran 3:19)

From Rational Inquiry to Sacred Insight: The Role of Religion in Augustine’s Views on Liberal Education

This paper examines the role of religion in liberal education based on the Christian thinker St. Augustine. In his early work, On Order, Augustine posited that through rational inquiry, as epitomized by rational knowledge learned by the trivium and the quadrivium, one can understand the order of the world and eventually obtain divine truth. However, in On True Religion, he withdraws from this position and instead emphasizes that rational knowledge has three limitations: First, regarding the foundation of knowledge, rational knowledge can inform about what things are, but it fails to explain why things exist in the manner they do. Second, concerning the purpose of knowledge, rational knowledge can elucidate the attributes of things, but it falls short in providing the ultimate goals to which these things aspire. Third, concerning the acquisition of knowledge, rational knowledge seeks extroverted knowledge, i.e., knowledge that is oriented toward external objects without introspecting on the inner self. In light of Augustine’s emphasis on the limitations of rational knowledge, the current study provides two possible interpretations of the relationship between liberal education and religion. One is an active interpretation which posits that, by resolving its limitations, religion can fully replace liberal education. The other is a passive interpretation, which suggests that religion can illuminate the boundaries of liberal education and refresh them, thereby enabling the learner to deeply reflect on knowledge and connect it with their inner self.

Anti-Methodism and Theological Controversy in Eighteenth-Century England: The Struggle for True Religion

Anti-Methodism and Theological Controversy in Eighteenth-Century England: The Struggle for True Religion

Great Books and True Religion: The Relief Society Literature Curriculum, 1914–1970

Great Books and True Religion: The Relief Society Literature Curriculum, 1914–1970

Explaining the Propositions of the Sound Heart Model as Spiritual Health Theory: Research Methodology

Background: Holistic, community-oriented health services require attention to spiritual health at all levels of prevention, in the spectrum of health and disease, throughout life. Spiritual health services are professional theory-based practice. The purpose of the study is to report the research methods of explaining the propositions of the Sound Heart Model as a Spiritual Health Theory. Methods: The theory was designed by using qualitatively derived theory based on the Concept-Integration method in six stages. An in-depth philosophical review of two decades of research indicated the need for spiritual empowerment. Concept analysis clarifies the concepts of therapeutic relationships and therapeutic content as spiritual communication, knowledge enhancement, skill training, and spiritual motivation. To validate the findings, in addition to Morse et al. suggestions, the findings were reviewed in four specialized national sessions "Chair of Behavioral Sciences", "Narrative Sciences Chair", "Pre-Summit Sessions" and "Summit Session" of "Chairs of Theorizing, Criticism and Scientific Debate" in the “Supreme Council of the Cultural Revolution”. Conclusion: Spiritual self-care of parents, teachers and clergy is a priority. Secure attachment to the prophets and following their lifestyle is the basis of spiritual self-care. Spiritual self-care of parents, teachers and clergy creates spiritual mentoring competence. The correct religious behavior of spiritual mentors provides the possibility of model-oriented education. Spiritual communication based on compassion and empathy can create secure attachment, trust and security. Spiritual mentors should provide spiritual training without coercion and violence with "scaffolding". Mentors can facilitate the stages of faith growth and correct cognitive errors by increasing spiritual knowledge. Explaining the spiritual reason for life's sufferings increases resilience against suffering. By teaching "relationship development skills" with nature, self, people and God along with thinking about "the truth of religion", they can create a positive image of God and secure attachment to God. So that people can take refuge in God as a safe haven and feel safe.

Rebellion Against the Church in the Name of Christ – Nikolai Leskov’s Rebel Priests and Russian Cultural Tradition

The paper discusses an important figure of Nikolai Leskov’s numerous literary works: a clergyman who does not accept rules in force in the Church, as he regards them as obstacles to true religion and people’s relationship with Christ. This character is analyzed in the context of Christian understanding of categories of obedience and disobedience, their biblical sources, as well as older Russian spiritual, cultural and literary tradition, namely “holy fools” and the Archpriest Avvakum. It also deliberates later transformations of the rebel priest figure in early-twentieth-century Russian literature in conjunction with the social changes and leftist political sympathies of the Russian clergy of that period.

The Quranic Text Approach: A Review of Watt and Crone’s Theses on the Emergence of Islam

Montgomery Watt and Patricia Crone are two figures who are concerned to examine the emergence of Islam in Mecca, whether the trigger is socio-economic, trade, or socio-political, power. Watt states that Mecca from the beginning, which was already a center of pilgrimage, in the next process became an important trading center, giving birth to master traders. In the process, these conditions gave rise to Islam there. Crone, on the other hand, says it was Arab nationalism that determined the development of Islam in Mecca and the Arabian peninsula.This research will re-examine the two theses by trying to reveal through the approach of the Qur'anic texts, because according to the author, the revelation of the Qur'anic text cannot be separated from the situation that occurred at that time. This means that the Qur'an is a response to the situation and conditions according to what happened in Mecca.In searching for existing texts, the author found evidence that Mecca, which developed international trade, had changed the attitudes and behavior of its citizens. In Mecca, the attitude of capitalistic materialism was widespread, so the verse that was revealed gave another warning to the citizens of Mecca to return to the true religion, by conducting relationships with God and building harmony with others in accordance with ethical morality. So Watt's thesis is closer to the truth that it was the trade factor that triggered the emergence of Islam. Unlike Watt, Crone's opinion, according to the author, is not in accordance with the text of the Qur'an. In Mecca there is no text that talks about political power, because Islam is still weak with few followers. Texts related to power only appeared after the hijrah, where it was needed to protect and defend the state of Medina from outside attacks, or even to expand power because of welfare needs, where financial resources were not found in Medina. However, the two opinions can be synergized and one synthesis, that the Mecca factor is indeed very strong as a trigger for the emergence of Islam, of course through trade and through the hands of Mecca residents who were honorable from the beginning and had relations with nations outside the peninsula

تفعيل مادة الدفاع عن السنة في مواجهة تيارات الراديكالية وظاهرة الإسلاموفوبيا

This research aims to answer one of the contemporary social and religious issues, which means the issue of the phenomenon of Islamophobia and radicalism trought in the field of the glorious sunnah and how to overcome it by activating the article of the defender of the sunnah. Make shift scientific responses, whether it is textual evidence from the text of the Holy Scripture and Holly Qur’an and Sunnah, or rational evidence from logic, origins, and language, which is considered one of the mechanisms and tools of legal science. especially books dealing with modern suspicions. The results achieved by the researcher, among others: The activation of the article "Defending the Sunnah" is considered one of the tools and mechanisms that a Muslim can use to deal with extremist groups and the phenomenon of Islamophobia. However, it must be in a scientific, logical, rational, persuasive and thoughtful manner, and in a way that corrects some of the distorted concepts, suspicious ideas and wrong opinions about this true religion.

METODE DAKWAH JAMAAH TABLIGH Di MASJID RAYA AT-TAQWA MATARAM

This article explores the preaching movement of the Tablighi Jamaat at the At-Taqwa Mosque, Mataram. The focus of the discussion will be directed to issues regarding the da'wah strategy used to invite people to return to God's teachings. In general, da'wah or preaching is rooted in the word da'a, which means to call and invite. In terms, da'wah means an invitation addressed to humans by Allah and His Messenger, to believe in the true religion, namely Islam. In studying the movement of the Jamaah Tabligh, this article uses the theory of da'wah methodology to see the da'wah used. There are several questions that will be answered in this article, namely, what is the preaching movement of the Tablighi Jamaat?, what strategies are used and how do they implement them in society? The data in this article is the result of field research using a qualitative approach. Meanwhile, the data in this article comes from observations, interviews, and documentation. The results of this study indicate that there are three strategies used by tablighi congregations in preaching in the community, namely deliberation, socializing and mingling with the community, and speaking softly when interacting with the community. Based on these findings, the author argues that the presence of tablighi congregations in the city of Mataram cannot be denied and will continue to grow. Because of that, the da'wah model they developed was very simple and easily accepted by the people, especially in the city of Mataram

From Inter-Religious Dialogue to Intra-Religious Dialogue: An Original Perspective of André Scrima’s Thought

André Scrima was confronted from the very beginning with the multifaceted reality of the religious phenomenon. To help us understand this reality, his theological approach can be compared to that of the reverse perspective in Byzantine art: the further away an object is, the larger it becomes, and the closer it is, the smaller it becomes. From this perspective, the usual landmarks of knowledge are reversed, since it is the viewer who decides on the validity and truth of knowledge, and not the objective reality that would force adherence without any right to object. In theological terms, we could say that the ultimate significance of religious pluralism is not its outward manifestation nor the objectivity of its material data. In the final analysis, the person of faith brings their own experience into play as they decide on the truth of religions in general. The vanishing line no longer lies in the phenomenal exteriority of data but within each one. We will call this perspective intra-religious dialogue because, in addition to starting from the inner dimension of the experience of faith, it allows each of these experiences to reflect the “seeds of truth” that the Spirit scatters where it wills.