Ah. Haris Fahrudi, Abdul Kadir Riyadi, Achmad Yafik Mursyid, Sabilil Muttaqin
The discussion on al-ḥaqq constitutes a fundamental philosophical dialogue within Sufi tradition. However, theoretical elaboration on this concept remains relatively scarce among Sufi scholars. Ibn Barrajân, a prominent figure in Andalusian Sufism, notably contributes to the development of al-ḥaqq concept in his extensive body of work. This article delves into Ibn Barrajân's intricate understanding of al-ḥaqq through his tawḥîd paradigm. Employing a systems approach, it dissects the nuanced features within Ibn Barrajân's contemplation of al-ḥaqq, which reveals that his paradigm is deeply rooted in a metaphysical interpretation of sufi tawḥîd. This paradigm, encapsulating the unity of reality (ontology), knowledge (epistemology), and purpose (axiology), profoundly shapes Ibn Barrajân's systems thinking and provides a holistic, multidimensional, and goal-oriented perspective on reality. Conceptualized as the encompassing reality of divinity, al-ḥaqq emerges as a multidimensional entity serving as the ultimate goal of all scientific inquiry. Epistemologically, the recognition of al- ḥaqq unfolds through an exploration of God's Names manifestations in cosmic symbols. Methodically, the knowledge of al- ḥaqq is attained through the practices of tafakkur, tadhakkur, tadabbur, and i'tibâr. Axiologically, acquiring this knowledge aims to bring it to life by fulfilling its rights in accordance with the blessed sunnah, also known as hikmah.
{"title":"ILLUMINATING Al-ḤAQQ: Unveiling Truth and Reality in Ibn Barrajân's Sufi Paradigm and Systems Thinking","authors":"Ah. Haris Fahrudi, Abdul Kadir Riyadi, Achmad Yafik Mursyid, Sabilil Muttaqin","doi":"10.18860/ua.v24i2.23691","DOIUrl":"https://doi.org/10.18860/ua.v24i2.23691","url":null,"abstract":"The discussion on al-ḥaqq constitutes a fundamental philosophical dialogue within Sufi tradition. However, theoretical elaboration on this concept remains relatively scarce among Sufi scholars. Ibn Barrajân, a prominent figure in Andalusian Sufism, notably contributes to the development of al-ḥaqq concept in his extensive body of work. This article delves into Ibn Barrajân's intricate understanding of al-ḥaqq through his tawḥîd paradigm. Employing a systems approach, it dissects the nuanced features within Ibn Barrajân's contemplation of al-ḥaqq, which reveals that his paradigm is deeply rooted in a metaphysical interpretation of sufi tawḥîd. This paradigm, encapsulating the unity of reality (ontology), knowledge (epistemology), and purpose (axiology), profoundly shapes Ibn Barrajân's systems thinking and provides a holistic, multidimensional, and goal-oriented perspective on reality. Conceptualized as the encompassing reality of divinity, al-ḥaqq emerges as a multidimensional entity serving as the ultimate goal of all scientific inquiry. Epistemologically, the recognition of al- ḥaqq unfolds through an exploration of God's Names manifestations in cosmic symbols. Methodically, the knowledge of al- ḥaqq is attained through the practices of tafakkur, tadhakkur, tadabbur, and i'tibâr. Axiologically, acquiring this knowledge aims to bring it to life by fulfilling its rights in accordance with the blessed sunnah, also known as hikmah.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"35 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139172084","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Muhammad Kholid Muslih, A. Zarkasyi, Muhammad Sofian Hidayat
This article examines the philosophy of Western pragmatism since pragmatism is considered to be a real threat to human civilisation. It happens because pragmatism, as a philosophy, makes empirical facts and usefulness as the basis of everything. Thus, it fosters a sceptical attitude towards everything, doing things based on certain benefits, and ignoring norms as well as religious values. This study is a literature study since it examines various sources (books and scientific articles) analysed with a socio-historical approach with Kalâm jadîd science as the basis. The study focuses on the critical analysis on the concepts of knowledge, truth, morals and religion of the philosophy of pragmatism. This study shows that the concept of the philosophy of pragmatism is extremely contrary to Islamic values and teachings. Firstly, pragmatism has its own concept of truth, where empiricism and coherence of ideas and reality determine the value of a truth. Secondly, knowledge will be considered relevant as a scientific discipline if it is able to have a direct impact on and value or benefits for human life. Thirdly, religion and morals are realised as actions done according to human will.
{"title":"THE WESTERN PRAGMATISM PHILOSOPHY BASED ON KALÂM JADÎD’S PERSPECTIVE","authors":"Muhammad Kholid Muslih, A. Zarkasyi, Muhammad Sofian Hidayat","doi":"10.18860/ua.v24i2.22888","DOIUrl":"https://doi.org/10.18860/ua.v24i2.22888","url":null,"abstract":"This article examines the philosophy of Western pragmatism since pragmatism is considered to be a real threat to human civilisation. It happens because pragmatism, as a philosophy, makes empirical facts and usefulness as the basis of everything. Thus, it fosters a sceptical attitude towards everything, doing things based on certain benefits, and ignoring norms as well as religious values. This study is a literature study since it examines various sources (books and scientific articles) analysed with a socio-historical approach with Kalâm jadîd science as the basis. The study focuses on the critical analysis on the concepts of knowledge, truth, morals and religion of the philosophy of pragmatism. This study shows that the concept of the philosophy of pragmatism is extremely contrary to Islamic values and teachings. Firstly, pragmatism has its own concept of truth, where empiricism and coherence of ideas and reality determine the value of a truth. Secondly, knowledge will be considered relevant as a scientific discipline if it is able to have a direct impact on and value or benefits for human life. Thirdly, religion and morals are realised as actions done according to human will.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"96 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139171486","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the mystical dimension within the art of Sintren. This research utilizes a qualitative approach, referring to Annemarie Schimmel's work on Islamic mysticism, and includes in-depth analysis of Sintren performances, as well as field research involving practitioners, artists, and audiences to explore their spiritual experiences and perceptions of Sintren. This research has found that Sintren art serves as a real expression of mysticism in Javanese culture, transcending mere ritual and worship to encompass profound spiritual experiences and a quest for the presence of the Transcendent. Through singing, dance movements, and symbolic language, Sintren art invites its audience to connect with the Divine and encounter profound mystical moments. The findings contribute to a deeper understanding of the correlation between art and spirituality in traditional cultures, emphasizing the significance of valuing and studying intricate cultural legacies.
{"title":"SINTREN’S SACRED CADENCE: Journeying into the Mystical Dimensions of Spiritual Rhythms","authors":"B. Busro","doi":"10.18860/ua.v24i2.23131","DOIUrl":"https://doi.org/10.18860/ua.v24i2.23131","url":null,"abstract":"This article explores the mystical dimension within the art of Sintren. This research utilizes a qualitative approach, referring to Annemarie Schimmel's work on Islamic mysticism, and includes in-depth analysis of Sintren performances, as well as field research involving practitioners, artists, and audiences to explore their spiritual experiences and perceptions of Sintren. This research has found that Sintren art serves as a real expression of mysticism in Javanese culture, transcending mere ritual and worship to encompass profound spiritual experiences and a quest for the presence of the Transcendent. Through singing, dance movements, and symbolic language, Sintren art invites its audience to connect with the Divine and encounter profound mystical moments. The findings contribute to a deeper understanding of the correlation between art and spirituality in traditional cultures, emphasizing the significance of valuing and studying intricate cultural legacies.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"46 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139171668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The origin of religion is one of the important issues in the philosophy of religion and new theology (kâlâm), which has always been the source of suspicion among some materialists and atheists. The answer to this question determines the identity of religion and reveals its divine or human aspect. From the perspective of God-believing thinkers, religion has a divine origin and has been legislated by God and Prophets for the guidance of people. On the other hand, materialists and atheist philosophers consider religion an estimate of human will, lust, and ignorance, and instead of a heavenly origin, they believe that religion has an earthly origin, and religion cannot be attributed to an origin beyond this material world and material man. Meanwhile, Sigmund Freud (1856-1939) sees the origin of religion in human complexes and instincts, and beyond this, he does not consider any other origin for religion. In this article, with a descriptive-argumentative method and an analytical approach, an attempt is made to investigate and criticize Freud's point of view on the origin of religion. Freud's point of view in terms of reason (‘aql) and inspired transmission (Quranic and hadith principles of Islam, naql) faces some challenges and impasses, such as the inexplicability of the mechanism that instinct of the origin of religion, the mythology of father-son relationship and its uniqueness in Christianity, the irrationality of believing in totemism, ethnic and limited view, as well as Freud's view on the origin of religion. This view conflicts with many Quranic verses and human nature.
{"title":"FREUD’S VIEW ON THE ORIGIN OF RELIGION AND ITS CRITICISM ACCORDING TO ‘AQL AND NAQL","authors":"Abdullah Hosseini Eskandian, Ali Babaei","doi":"10.18860/ua.v24i2.21299","DOIUrl":"https://doi.org/10.18860/ua.v24i2.21299","url":null,"abstract":"The origin of religion is one of the important issues in the philosophy of religion and new theology (kâlâm), which has always been the source of suspicion among some materialists and atheists. The answer to this question determines the identity of religion and reveals its divine or human aspect. From the perspective of God-believing thinkers, religion has a divine origin and has been legislated by God and Prophets for the guidance of people. On the other hand, materialists and atheist philosophers consider religion an estimate of human will, lust, and ignorance, and instead of a heavenly origin, they believe that religion has an earthly origin, and religion cannot be attributed to an origin beyond this material world and material man. Meanwhile, Sigmund Freud (1856-1939) sees the origin of religion in human complexes and instincts, and beyond this, he does not consider any other origin for religion. In this article, with a descriptive-argumentative method and an analytical approach, an attempt is made to investigate and criticize Freud's point of view on the origin of religion. Freud's point of view in terms of reason (‘aql) and inspired transmission (Quranic and hadith principles of Islam, naql) faces some challenges and impasses, such as the inexplicability of the mechanism that instinct of the origin of religion, the mythology of father-son relationship and its uniqueness in Christianity, the irrationality of believing in totemism, ethnic and limited view, as well as Freud's view on the origin of religion. This view conflicts with many Quranic verses and human nature.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"138 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139172207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Muhamad Fatoni, Suminto Suminto, Muhammad Baba Kurnia, Kharismatus Zahrok, Isma Yunia Sari
This article discusses KH. Muhammad Luthfi Ghozali’s thoughts on laduni science, that it can be gained by anyone who has valid reason. Generally, Muslim intellectuals such as al-Ghazâlî and Suhrawardî believe that laduni is given specially for saints. This is qualitative-library research since the primary data are from “Mencari Jati Diri Volume 2” book. Authors employed content and critical analysis. The study shows that Luthfi Ghozali’s laduni science epistemology is vague. First, his concept that laduni is laddunîyah rabbânîyah science which is primarily about legacy. Those who want the knowledge must establish a spiritual relationship in the form of tawas{s{ul. On the other hand, legacy should be given effortlessly. The second vagueness is on the knowledge journey theory. He stated, both ways (of gaining knowledge) begin from senses; while in his definition, laduni directly gets into one’s soul. The last is about the causes of acquisition. The second cause explained that piety is a result of riyâdhâh, mujâhadah, and dzikr-those three should be the real causes of laduni. The third cause, nubuwah and walâyah, is defined inconsistently. On one hand, it is meant for the prophets and saints. On the other hand, he defines it as closeness.
{"title":"THE VAGUENESS OF KH. MUHAMMAD LUTHFI GHOZALI’S THOUGHTS ON LADUNI SCIENCE","authors":"Muhamad Fatoni, Suminto Suminto, Muhammad Baba Kurnia, Kharismatus Zahrok, Isma Yunia Sari","doi":"10.18860/ua.v24i2.23770","DOIUrl":"https://doi.org/10.18860/ua.v24i2.23770","url":null,"abstract":"This article discusses KH. Muhammad Luthfi Ghozali’s thoughts on laduni science, that it can be gained by anyone who has valid reason. Generally, Muslim intellectuals such as al-Ghazâlî and Suhrawardî believe that laduni is given specially for saints. This is qualitative-library research since the primary data are from “Mencari Jati Diri Volume 2” book. Authors employed content and critical analysis. The study shows that Luthfi Ghozali’s laduni science epistemology is vague. First, his concept that laduni is laddunîyah rabbânîyah science which is primarily about legacy. Those who want the knowledge must establish a spiritual relationship in the form of tawas{s{ul. On the other hand, legacy should be given effortlessly. The second vagueness is on the knowledge journey theory. He stated, both ways (of gaining knowledge) begin from senses; while in his definition, laduni directly gets into one’s soul. The last is about the causes of acquisition. The second cause explained that piety is a result of riyâdhâh, mujâhadah, and dzikr-those three should be the real causes of laduni. The third cause, nubuwah and walâyah, is defined inconsistently. On one hand, it is meant for the prophets and saints. On the other hand, he defines it as closeness.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"191 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139171426","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Modern humanism's promise of elevating human status through anthropocentrism affects the humanitarian crisis. In this context, Islam, as a God-centered (theocentric) religion, faces a significant challenge in demonstrating that it has adequate human dimensions and a fundamental role for humans today. The purpose of this article is to look at Alî Sharî’atî’s tawhidic worldview and his critique of modern humanism. This study is based on a qualitative literature review using a descriptive-analytic method on Alî Sharî’atî’s primary works. This study shows that tawhid is the core teaching of Islam, which is the basis for responding to humanitarian crises. In the monotheistic worldview, humans only fear one authority and only feel responsible to one judge. On that basis, monotheism bestows freedom and nobility in humans. From this view, Sharî’atî sees that the absence of God (metaphysical) on philosophical grounds has given rise to inevitable contradictions in modern humanism, both Western liberalism, marxism, and existentialism.
{"title":"TAWHID AND THE CRITICISM OF MODERN HUMANISM: Reflection on Alî Sharî’atî’s Thought","authors":"Zulfan Taufik, Muhammad Taufik","doi":"10.18860/ua.v24i2.23522","DOIUrl":"https://doi.org/10.18860/ua.v24i2.23522","url":null,"abstract":"Modern humanism's promise of elevating human status through anthropocentrism affects the humanitarian crisis. In this context, Islam, as a God-centered (theocentric) religion, faces a significant challenge in demonstrating that it has adequate human dimensions and a fundamental role for humans today. The purpose of this article is to look at Alî Sharî’atî’s tawhidic worldview and his critique of modern humanism. This study is based on a qualitative literature review using a descriptive-analytic method on Alî Sharî’atî’s primary works. This study shows that tawhid is the core teaching of Islam, which is the basis for responding to humanitarian crises. In the monotheistic worldview, humans only fear one authority and only feel responsible to one judge. On that basis, monotheism bestows freedom and nobility in humans. From this view, Sharî’atî sees that the absence of God (metaphysical) on philosophical grounds has given rise to inevitable contradictions in modern humanism, both Western liberalism, marxism, and existentialism.","PeriodicalId":510724,"journal":{"name":"ULUL ALBAB Jurnal Studi Islam","volume":"157 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139172245","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：