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Quiz ELT
by
Heni Puji Lestari
Sa'adatul Abdiah
Otan Hidayat

UKM SPBA Sukses Menyelenggarakan Pelatihan Sekaligus Tes TOEFL dan IKLA

Yogyakarta- (19/03) UKM Studi dan Pengembangan Bahasa Asing (SPBA) mengadakan Pelatihan TOEFL dan IKLA untuk kalangan mahasiswa dan mahasiswi di Yogyakarta, khususnya bagi mahasiswa dan mahasiswi UIN Sunan Kalijaga bertempat di Teatrikal Pusat Bahasa UIN Sunan Kalijaga Yogyakarta.

Mufti Nabil Rafsanjani, sebagai ketua pelaksana menyatakan bahwa peminat yang ikut pelatihan ini membeludak melebihi quota yang hanya dibatasi 100 orang untuk TOEFL dan IKLA 60 orang untuk IKLA. Pemateri pelatihan terdiri dari orang-orang yang kompeten di bidangnya. Pelatihan TOEFL yang dilaksanakan pada Sabtu, 19 Maret 2016 dengan pemateri Mr. Waskito Jati, S.H.I, lulusan Jurusan Jinayah Siyasah Fakultas Syari’ah dan Hukum UIN Sunan Kalijaga sekaligus alumni UKM SPBA dan akan melanjutkan studinya di Harvard University Amerika. Pelatihan IKLA dilaksanakan pada Ahad, 20 Maret 2016 dengan pemateri, Ust. Lilik Rochmad Nurcholisho, Dosen UIN Sunan Kalijaga, alumni Madrasah Aliyah di Mesir dan Universitas Al-zahar Kairo Mesir. Saat ini sedang melanjutkan doktoralnya di Universitas Gadjah Mada Kajian Timur Tengah Konsentrasi Linguistik.

Pelatihan ini merupakan salah satu dari program UKM SPBA yang setiap tahun rutin dilaksanakan. Selain itu, Rizki Shadikin, sebagai Ketua umum UKM SPBA mengatakan bahwa acara ini dilaksanakan menambah penguasaan bahasa asing khususnya bahasa arab dan bahasa inggris bagi mahasiswa UIN Sunan Kalijaga sekaligus bertujuan untuk mempersiapkan mahasiswa/i dalam mengikuti ujian TOEFL dan IKLA di UIN Sunan Kalijaga yang merupakani salah satu syarat dari Munaqosyah. Diharapkan dengan penguasaan bahasa asing yang baik dapat sebagai belajar melanjutkan studi di luar negeri. (Doni-Humas)

Islamic Topic The benefit of Islamic Boarding School

In this globalization era, many parents are worried about their children’s future, especially when they get into junior high school that their temperament is still labile. In fact, many of them are involved in fighting, drug, terrorism, and free sex. According to data from the Indonesian Child Protection Commission (KPAI), the case of student brawls in Jakarta is increasing in the last three years from 2010 to 2012. In 2010, there were 102 cases of student brawls, then decreased in 2011 (96 cases), and increased again in 2012 (103 cases). Moreover, chief of Komnas PA, Arist Merdeka Sirait said that cases brawl occurred to the students during 2013 increase dramatically. The cases of brawl that happen during 2013 are 229 cases. Although this case is mostly shown on TV and happens in other places, it’s possible happen to us at anytime. Therefore, parents must avoid their children from those bad influences. One of solution is by sending them to Islamic boarding school. This essay will explain why many parents send their children to Islamic boarding school.

First of all, Islamic boarding school teaches Islamic subjects such as Aqidah Akhlaq, Qur’an Hadits, Tauhid, Ushul Fiqih, History of Islam, and etc. Therefore, children do not only get superficial knowledge of Islam but also all those subjects are deliver intensively and deeply, then children will get deeper Islamic knowledge and not superficial. Moreover, Islamic subjects will be important to their future. After graduating from Islamic boarding school, they will be able to be religious people like ulama’ who understands more deeply about Islamic knowledge. For example, teaching holy Qur’an, becoming imam who leads jama’ah pray and du’a, sharing knowledge to all of moslem by dakwah, and etc.

The other reason is children can get character education from Islamic boarding school. Curriculum in Islamic boarding school covers wide range of moral content and character building, and it’s reflected in university’s vision and mission. Islamic boarding school of Darul Ulum Wal Hikam Giwangan Yogyakarta is one of example whose vision and mission to create young generation who has good character and smart brains and also strong mentality to devote themselves for religion, nation and country. From this vision and mission, it means that Islamic boarding schools have covered not only academic but also moral. For example, Islamic boarding schools teach discipline like making tight schedule of their activity start from morning until evening, impose punishment to the students who are disobey the rule of Islamic boarding school and etc. All those activities will help students of Islamic boarding school to create a good character for themselves.

In addition to the first and second reasons, Islamic boarding school also teaches general knowledge for children. It can be seen from the fact that Islamic boarding schools have Madrasah curriculum. Beside teaching Islamic subjects and character education, Islamic boarding school also use Madrasah curriculum to teach general subjects like Mathematic, Sciences, Social, Foreign Language, Politic, Culture and etc. One of the examples is Islamic boarding school of Krapyak Yogyakarta which use Madrasah curriculum to open MI, MTS, MA. Therefore students will get general knowledge from Madrasah curriculum on their Islamic boarding school. The portion of general subjects is 99% balance with non-Islamic school. Therefore, it’s one of advantage of study in Islamic boarding school.

Writing Process

The Dangers of Drug for Students

Using drug damages students’ health and their study. Students use drug because they just want to be happy in their lives without thinking of the negative effect for themselves. Actually, it is bad if they use drug because drug will make them addicted. Furthemore, drug will damage their health. Escpecially for students, drug will affect their study. For example, students looks fatigue and sleepy. Students don’t want to care about their lesson. Then they will not focused on their study. Moreover, student don’t come to the class becouse they have been sick. In conclusion, students must avoid drug to keep their health and maintain excellent academic achievement.

Competition Programs’ on Television during Ramadhan

In Ramadhan, some television channels show many interesting religius serials from sahur until break fasting. Fisrt, Para Pencari Tuhan at a half past two a.m on SCTV. It tells about Moslems who are doing prayers everday but they are still confused about Islam. Second, Lorong Waktu at a half past four p.m on SCTV.  It tells about a collection of stories of muslim‘s life exactly about islam. Third, Kun Fayakun at nine o’clock p.m on MNCTV. It tells about humans who always believe and pray unto Allah that they can do everything because of their God. In conclusion, during Romadhan, Muslims are both entertained and spiritually improved by some religius serials like Para Pencari Tuhan, Lorong Waktu, Kun Fayakun. They must watch them more !

The Motivation Books

Motivation books have several important lessons for supporting our life. For example, The 7 Personalities of Succes by Dudung Hamdun motivates readers to have seven basic principles of character such as self confident, determined, brave to try etc. for becoming sucessful. Another example is The Ultimate Happines by Lee Kravitz. It reminds us that sometimes little things we overlook are very important. By doing so, we will get the ultimate happines. The other example of book is Winning Personality by Khalifi Ilyas. It gives motivation about how to have excellent personality. In every challenge of life. In conclusion, motivation books lead us to live a better life, so we have read motivation books more!

How to Create a Blog Site

Here are the easiest steps to create a blog site. First, choose which website you want to use to manage your blog for example, blogger, wordpress, etc. Second, if you haven’t had email account you must create your email account and register to create your blog. Third, select your domain, theme and other options. Fourth, start blogging. Well you have it all and you are ready to go blogging.

Descriptions of Classroom

There are some stuffs inside every classroom. When you enter the classroom, you will seee the only one table in the classroom. It is the lecturer’s table. Behind the table, there is whiteboard with eraser and marker. Usually the lecturer uses whiteboard for teaching and explaining lesson for the students. At the top of whiteboard, there is air conditioner for making cold the classroom. In front of the lecturer‘s table, there are many chairs where students sit. On the left side of the classroom, there are two large windows with curtain. The colour of the curtain is brown and the window is used for air circulation. Then the colour of the wall is white. It is for making the classroom not too dark. From these reason, the classroom is suitable for studying becouse it is complete facilities.

Several Benefits of Shalat

Shalat has several benefits for moslems life. First, shalat can make moslems disciplined. They can manage their time because they must perform shalat five times a day. Second, shalat can make moslems body become healthy. Every movement of shalat is like an exercise. Third, shalat also makes moslems relaxed and focused. When the time of shalat has come, moslems not only stop their activity for doing shalat but also use their time to get a break. Because of these reasons, shalat is activity that is very important for moslems and gives many advantages for their life.

ISLAM , CULTURE AND GENDER

CHAPTER I

INTRODUCTION

A.  Research Background

In the last decade the debate rages about religion, especially with regard to women in Islam, many began to question religious teachings that seem gender. Gender equality has been a public discourse, especially when it comes to rights, status, and position of women. This problem has occurred in many countries around the world so that the issue of women in Islam is mainly an issue of controversy because of the narrative contained in the Qur'an that give rise to diverse interpretations one is also caused by the interpretation of the verse is letterlijk the position of women in positions that do not equally with men.[1] As in the Arabic sociology (where Islam grew and evolved since the early days) is just a women's right as a complement to everyday life.

Although the issue of gender equality has become a wider perspective, but in reality there are many women who experience discrimination.Therefore, more attention to these issues still remain to be done. Therefore, the challenges faced by women not only come from a religious perspective, but also cultural.In a narrow understanding of religion, the status of women are not equal to men. Similarly, in certain cultures, women occupy a low position in society.

Islam, which teaches normative equality between men and women, which is inseparable from understanding both from a gender bias or tradition and culture of Islam. This begs a big question mark in the community, it is  possible that Islam teaches the equality principle contains contradictory. to uncover the crucial issues that invite a different understanding and interpretation. Then of that in this paper will discuss the various positions gender (men and women) in terms of cultural tradition and Islamic views.

B.  Problems Statements

1. How gender-based understanding of Islam and cultural perspective?

2. How the differences between men and women in Islamic culture?

3. How the position and roles of men and women in Islamic culture?

4. How gender discrimination is a matter of controversy in the Islamic culture?

C.  Research Limitation

This paper explains about islamic ,culture and gender.

 D.  Research Objectives

1. To determine gender-based understanding of Islam and cultural perspective

3. To understand the differences between men and women in Islamic culture.

4. To learn the status and roles of men and women in Islamic culture

5. For gender discrimination of controversy in the Islamic culture

E. Research Methodology

The compiler of this paper used library method.

CHAPTER II

INTRODUCTION

1. Gender Based Perspective of Islam and Culture

1.1 The definition of gender according prespective in islam and culture

Prior to developing gender terms, we only know someone called male or female based on biological characteristics such as penis, vagina, uterus, sperm, ovaries, pregnancy, childbirth, etc.. Of course,because the biological identity is a gift of Allah, all traits that can not be exchanged and modified. Then came the term gender that help us get to know a person as male or female because of the characteristics or roles that are socio-culturally shaped, like gentle, whiny, sulking like, role in the household, muscular, emotional, rational, agile, being head or housewives, and others. Because all of the identities and roles shaped by socio-cultural development, the identity and the role that can be changed.

The term comes from the word gender means innate trait genes embryos men and women. Gender forward by social scientists to explain where the differences between women and men where the differences are innate as God's creation and which is a form of culture that is constructed, studied, and socialized.

Gender movement arising from the construction of social-cultural society that considered harmful to the women, such as the presumption enough women in the kitchen, wells, and mattresses. Itself the goal of gender equality is one of them men and women in the socio-cultural construction. With the changing socio-cultural constructions that are considered to discriminate against women, believed to be able to overcome the gap between men and women, Sehinnga women can sit in any chair man.

How did the Islam see gender phenomenon itself ? As we all know Islam is a religion that has raised the dignity of women, the past, through ignorance, women are discriminated against, killed, raped, and even traded like cattle. But after the advent of Islam, women began to regain the position it deserves.

Then how Islam set the life of men and women? It helps us see the following paragraph:

"Your wives are a garment for you (the husband) and you are a garment for them" (Surat al-Baqara: 187),

Partnerships in the paragraph above shows the relationship of husband and wife, which is reciprocal links. In a reciprocal relationship, husband and wife (men and women) exist and complement each other. We know there are differences between men and women based on biological, this led to a role that can not be replaced women men and vice-versa, such as sperm, ovum, pregnancy, and childbirth.

1.2  The definition of gender according prespective sosial-culture

As for the meaning of gender is the issue of non-natural, of distinguishing duties, functions, and roles given by society / culture for men and women, both in personal and social life. Thus, the role of gender is the distinction between the functions and responsibilities of men and women resulting from cultural and social construction can be changed according to the times.[2] Elaboration of gender roles is so broad, covering sosiall aspects of life, culture, economics, politics, law and so on, usually, used to indicate the gender divisions of labor are considered appropriate for men's groups and women that is the interpretation of gender is actually a mental and cultural differences of the sexes , not natural and not the will of God. therefore gender is created and compiled by humans through a process of social sepertipranata social, customary habits, taradisi, geography, demographics, and the environment.[3]

1.The differences between man and women in slamic culture

1.1    Evidence of biological

Men and women have different genes, which have their fiik development . Women have the same two chromosomes (XX), while males have different chromosomes (XY). Men and women are also different have hormon. both sexes each have hormone "kelakian" and hormones "femininity". while also differences in the physical structure anatara anotomi or laiki men and women who in this case is the reproductive system and, consequently, the biological involvement of men in reproductive only at conception. conversely, women not only give birth and breastfeed the child, but also bear the consequences in the form of personal activities, social, and economic constrained.

1.2    Evidence of psicological

The visible from daily observations were men more aggressive, whereas women are more emotional and effective. Difference is mainly found in the person dewasa.akan but not appropriate if seen in adults because it has undergone the socialization which affect biological nya.Becouse of it, psychologists are more likely to study infants who have not influented oleh social conditions. Many infant studies stating that there are differences that there are personality differences that can be attributed to gender. In the swing, for example, boys generally more active than girls. meanwhile many baby girls are more likely to smile, sensitive to touch than men.

1.3    Evidence of cross-cultural studies

If gender is determined by the differences that are not visible, we can expect that the status and roles of men and women would be equal in all cultur. Conversly-characteristic if the characteristic is very diverse among different cultures, the gender will be much more flexible than in such a it is assumed in the past. In other words, men do tasks that require physical, while women perform tasks that require less physical strongly and done around the house. However, apart from that, cultural variation in this case is as high as the general pattern of strong dominance, personality, and work. So that the pattern can not be regarded as a necessity given the many exceptions that prove that gender roles are very flexible.[4]

2.    The position and participant between man and women

2.1 Some Concepts of Gender Equality In The Qur'an

Human sex is generally the men and women, which is the destiny of Allah SWT. Islamic religious orders justice and kindness (Sura 16:90), certainly has a lot of gender-equitable messages. if you read it and think about it, there are many teachings of the Qur'an that directly or indirectly lead to the realization of gender equality. Because many women who suffer from unfair gender formulation, the discussion here purposely done in an effort to "lift" to the women or containing equality. For instance, in the verses of the Quran that talk about Adam and his mate (Eve) in heaven until they fall to earth because God fiddle rule, always use pronouns for two people / dlamir mutsanna (QS. 7:19-23). Women also have equal rights with obligations (Sura 2: 187 and 228). And there are examples of verses in the Qur'an that explains the equality between men and women.

3.2.  position and participants of Women in Hadith and Jurisprudence

3.2.1 Status and Role of Women in Hadith

Somewhat different from the Qur'an, the Hadith there is an impression backward  position of women, though there are traditions found looked quite respect for the hadith text women.that is 'cornering' of women for example, women are less religious, each is traveling should permit her husband , if say no to her husband in bed would be damned angels sunna fasting until the morning or have permission from her husband.

Actually, the Prophet Muhammad never intended to demean women. there are more important message, which is appropriate in the context of the time he made his. for example, the oft-quoted hadith about how great duty of a wife to her husband often describes the supremacy of men or women. The context of the tradition is very basic and strategic,its purity of monotheism.[5] therefore, there needs to be a critical effort research komprehensif dari the hadith to be able to reveal in a clear and proportionate to the various traditions that while the gender bais impressed.[6] if this is the casese always done, certainly there will be no contradictory because basically is very  islam women cared.

 3.2.2 Position and participant of Women in Jurisprudence

What is important is to criticize his jurisprudence. Jurisprudence in the world, assumptions and opinions on women seems pretty minor rule so that the formulation of jurisprudence often position women in the second class. For that there are some things that need concern us together when we want to encourage women's active and productive. First, women have a natural role (eg, pregnancy, childbirth, breastfeeding) that can be exchanged and rejected. Secondly, with regard to gender issues, women must realize that he has a gender equality (not uniformity) with men and vice versa so as to have the same role and can also difference .ketiga, related to the opportunity, should avoid the capitalistic practices,  blostered  women .[7]

4.Gender discrimination is a matter of controversy in the Islamic culture

Islamic teachings in many ways may seem furnish different positions between men and women. Structure of the Arabic language, which is the official language of the teachings of Islam, to distinguish between males (mudzakkar) with women (mu'annats) on all types of syllables: ism (noun), verb (the verb), and misuse (adjective) . Although not automatically syllable mudzakar iu higher than muannats, but such rules of the Arabic language was agreed that all syllables are mudazakar unless proved as muannats.[8]

4.1 Discrimination position of men and women from the point of view of Islam, and socio-cultural

In the area of ​​worship, such as prayer, which is the subject of worship in the teachings of Islam, men and women distinguished several things. In closing genitalia, male  private parts of the knee is quite close to the navel, while women have to cover the whole of his body except the face and palms. in reading prayers, may harden men in salat-prayer recitation jahr (sunset, Isyak, dawn), while women can not. than that of men instead in mosque congregational prayer, while women are better at home as there are Arabic culture.

a. In social life almost all fiqh madhab regard women as men .e.g half price, under the law Akikah, baby boy can be slaughter two goats, while the girl is quite the tail alone. Likewise, if the slain victim's family can demand blood money (diyat) up to 100 camels for the life of a man, whereas women are only valued for the lives of 50 animals only. In terms of testimony, the testimony of two women price equal to a man. In terms of inheritance, too, the female part is the bottom half of men.

b. In married life, women are seen as objects of men (her husband). The men the right to marry and married women as objects. Mahr or dowry, one of the pillars in marriage mririp purchase price of the goods, disearhkan by men and not vice versa. Objects as a woman who would marry it should be-seen body, in terms of fiqh named nadlar by the groom's men like stuff like that in the process of buying and selling. eventually duties of women as wives is according to Islamic law, among others, women have served and serve her husband, should not do anything except the permission of her husband, should not be entitled to sue for divorce because divorce is dropping husbands, women should not go out without the permission of her husband and others.

c. In social life, women are judged not to take the place of social responsibility. not only in the life of a real society and profane, sacred even a woman can not be a priest prayers if there are men who become  the follower. Women were not given the right to be a leader, including a judge or Qadli. This is the picture of some of the teachings of Islam negatively impressed seats the female lower to  men. This discrimination is not only influenced by the injunctions of Islam but also on cultural issues in Islam, as we can look at the culture of the Arabs (the majority of the followers of Islam) so differentiating once the position of men and women, both religious teachings of Islam or Islamic culture. The position of women in contrast to the current practice of modern life, that women are not used to leave the house, tetpi far into the roles of social, political, economic, and even certain fields dakam achievements of women outperform men. Therefore gender in Islamic culture is becoming an interesting study of the various corners that still continue to proceed.

The Qur'an as a source of real world view of Muslims has provided the principles of equality between men and women, both in the domestic as well as the role of public role. Islamic response to gender as a social and cultural phenomenon, which is between men and women have roles complement each other, so that harmony in social life can be achieved. Because the position of men and women according to the teachings of Islam are equal. Since the time of the teachings Rosululloh has manifested in various facets of life. Status of women that existed at the time of ignorance is very low, being equal to men. Because before Allah the sexes was not distinguished as illustrated in the principles of Islamic justice. Cultural and social construction is never released from the differences of men and women over the times. In fact, sometimes it is a culture in society that discrimination between men and women often happened in the social life.

Perception about women for every life it has affected men and women themselves. It is time, now is to eliminate inhibited and the oppression of women's rights, including the rights of the public, which is important not to violate the rules in Islamic. Many other issues concerning women and thick with religious and cultural  nuances that require more in-depth discussion on various aspects of life.  It  is really gender difference is not a problem as far as not giving birth injustices like discrimination between men and women. Above all gender inequality, injustice basically structured reflection that is constructed by social systems, cultural or even religious in its turn violate human rights, so the need for policies to create a society for respect human rise  particularly with respect to the protection of women from a wide range of discriminatory treatment.[9]

CHAPTER III

CLOSING

The Qur'an as a source of real world view of Muslims has provided the principles of equality between men and women, both in the domestic as well as the role of public role. Islamic response to gender as a social and cultural phenomenon, which is between men and women have roles complement each other, so that harmony in social life can be achieved. Because the position of men and women according to the teachings of Islam are equal. Since the time of the teachings Rosululloh has manifested in various facets of life. Status of women that existed at the time of ignorance is very low, being equal to men. Because before Allah the sexes was not distinguished as illustrated in the principles of Islamic justice. Cultural and social construction is never released from the differences of men and women over the times. In fact, sometimes it is a culture in society that discrimination between men and women often happened in the social life.

Perception about women for every life it has affected men and women themselves. It is time, now is to eliminate inhibited and the oppression of women's rights, including the rights of the public, which is important not to violate the rules in Islam. Many other issues concerning women and thick with religious and cultural nuances that  require more in-depth discussion on various aspects of life.  It is really gender difference is not a problem as far as not giving birth injustices like discrimination between men and women. Above all gender inequality, injustice basically structured reflection that is constructed by social systems, cultural or even religious in its turn violate human rights, so the need for policies to create a society of human regard piority particularly with respect to the protection of women from a wide range of discriminatory treatment.

BIBLIOGRAPHY

Djamil, abdul,  Bias Jender Dalam Pemahaman islam  ,cet 1, Yogyakarta : Gama media .

Ibn,ahmad H,  Musnad Ahmad jilid II , Kairo 

Jazim,ali  dan musthafa amin , Al Nahw Al Wadhih , juz 2 ,  Mesir : Dar al ma’arif ,1966

Khoirin ,nur , Telaah Terhadap Otentiatis Hadis –Hadis Misogini , Yogyakarta :  Depag

Mufidah , Bingkai Sosial Gender . cet 2 . Malang  : UIN maliki press, 2010

Suhandjati,sri  s , Pemahaman Islam Dan Tantangan Keadilan Gender , cet 1 , Yogyakarta : Gama media 

---

[1] Abdul djamil, Bias jender dalam pemahaman islam ,cet 1 (yogyakarta : Gama media ) hal .XI

[2] Mufidah , bingkai sosial gender . cet 2 ( malang  : UIN maliki press 2010 ) hal 5

[3] Sri suhandjati s , Pemahaman Islam Dan Tantangan Keadilan Gender , cet 1 ( yogyakarta : Gama media )hal. 167

[4] Ibid ,hal 4-10

[5] Ahmad Ibn  H, Musnad Ahmad jilid II , (kairo  ) hal.595

[6] Nur khoirin ,telaah terhadap otentiatis hadis –hadis misogini , (yogyakarta ;depag ) hal.171

[7] Ibid ,hal 180

[8] Ali jazim dan musthafa amin , Al nahw al wadhih ,juz 2 , ( mesir :dar al ma’arif : 1966 ) hal.101-105

[9] Ibid ,hal 89-92

ISLAM SEBAGAI SASARAN STUDI DAN PENELITIAN

A.Pendahuluan

Pada awal tahun 1970-an, berbicara mengenai penelitian agama di IAIN dianggap tabu. Agama adalah wahyu tidak mungkin bisa diteleti menurut kaca mata ilmiyah. Sebab antara ilmu dan nilai, ilmu dan agama tidak dapat disinkronkan. Senada dengan itu, sikap yang sama juga terjadi di Barat. Dalam pendahuluan buku Seven Theoris Of Religion dikatakan, dahulu orang eropa menolak anggapan adanya  kemungkinan meneliti agama.

Mungkinkah kita meneliti agama, apalagi agama islam, oleh orang islam sendiri?. Tentu saja, agama termasuk islam sangat mungkin diteliti. Dalam bab ini akan dibicarakan mengenai agama sebagai gejala budaya dan sosial, islam sebagai wahyu dan produk sejarah, studi islam diperguruan tinggi di dunia dan refleksi untuk masa depan IAIN.

B. Agama sebagai gejala budaya dan gejala sosial

Dalam penelitian agama yang harus dipertanyakan pertama kali adalah agama yang sedang diteliti akan dilihat dari gejala apa, menurut  perspektif mana agama akan diteliti. Kemudian berusaha mensinkronkan antara agama dan perspektif keilmuan tersebut.

Pada awalnya ilmu hanya ada dua: ilmu kealaman dan ilmu budaya. Ilmu kealaman mencari keteraturan-keteraturan yang terjadi pada alam. Dimana suatu hasil penelitian dapat dites pada waktu  yang lain dengan hasil yang sama dengan memperhatikan gejala eksak. Mencari keterulangan dari gejala-gejala, yang kemudian diangkat menjadi teori (positifisme). Sebaliknya, ilmu budaya mempunyai sifat tidak berulang, tetapi unik.

Sementara penelitian ilmu sosial berada diantara penelitian kealaman dan penelitian budaya, yang mencoba memahami gejala-gejala yang tidak berulang tetapi dengan memahami keterulangannya. Terdapat dua aliran penelitian sosial. Pertama, aliran bahwa penelitian sosial lebih dekat pada penelitian budaya. Kedua, aliran yang menyatakan lebih dekat pada penelitian kealaman. Dikalangan sosiologi indonesia juga ada dua kelompok: kelompok kualitatif dan kelompok kuantitatif.

            Pertanyaanya adalah bisakah agama didekati secara kualitatif atau kuantitatif? Jawabannya, bisa. Agama bisa didekati secara kuantitatif dan kualitatif sekaligus, atau salah satunya, tergantung agama yang sedang ditetliti itu dilihat sebagai gejala apa.

            Ada lima bentuk gejala yang perlu diperhatikan. Pertama, scripture dan simbol-simbol. Kedua, para penganut agama yakni sikap, perilaku dan penghayatan para penganutnya. Ketiga, ritus-ritus, lembaga-lembaga dan ibadat-ibadat. Keempat, alat-alat. Kelima, organisasi-organisasi keagamaan tempat para penganut berkumpul dan berperan. Penelitian keagamaan dapat mengambil sasaran salah satu atau beberapa dari bentuk gejala tersebut.

            Kita boleh mengambil tokohnya sebagai sasaran penelitian agama. Bagaimana kehidupan tokoh tersebut dan pemikirannya. Dapat pula kita meneliti Alqur’an sebagai sumber nilai, masjid sebagai alat-alat, shalat sebagai ibadat dan atau Syi’ah sebagi organisasi keagamaan.

Mengenai agama sebagai gejala sosial, pada dasarnya tertumpu pada konsep sosiologi agama. Pada zaman dahulu, sosiologi agama mempelajari interaksi antara agama dan masyarakat. Belakangan, sosiologi agama mempelajari bukan soal hubungan timbal-balik itu, melainkan lebih pada pengaruh agama terhadap tingkah laku masyarakat. Meski tidak dapat dipungkiri masyarakat juga mempengaruhi pemikiran keagamaan. kitabnya boleh satu tapi interpretasi terhadap kandungan kitab tersebut bisa jadi berbeda. Seperti lahirnya teologi Syi’ah, Khawarij, Ahli Sunnah Wal Jama’ah sebagai produk pertikaian politik.

Letak geografis, budaya, kondisi sosial, politik dan sebagainya juga dapat menjadi faktor perbedaan penafsiran masyarakat terhadap “kitab” atau dengan kata lain masyarakat dapat mempengaruhi pemikiran keagamaan. Dan ini juga bisa menjadi sasaran penelitian agama.  

C. Islam sebagai wahyu dan produk sejarah