Pub Date : 2020-06-11DOI: 10.14421/ref.2019.1902-07
M. Fatkhan
The doctrine of Ratu Adil or messias is actually not something new. In various cultures and social institutions, this kind of doctrine is often found, both within a religious framework and within a particular cultural framework. The belief in the arrival of a Ratu Adil is usually a form of opposition that arises naturally when a group of people experiences discrimination, oppression and social, cultural and political constraints. This Messianistic concept is usually in the form of predictions of the coming of a Savior. The following article tries to trace the figure of the Savior who is predicted to come by a king from Kediri who is quite well known and even he himself is also considered the Queen of Justice, namely Prabu Jayabaya.
{"title":"SOSOK RATU ADIL DALAM RAMALAN JAYABAYA","authors":"M. Fatkhan","doi":"10.14421/ref.2019.1902-07","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-07","url":null,"abstract":"The doctrine of Ratu Adil or messias is actually not something new. In various cultures and social institutions, this kind of doctrine is often found, both within a religious framework and within a particular cultural framework. The belief in the arrival of a Ratu Adil is usually a form of opposition that arises naturally when a group of people experiences discrimination, oppression and social, cultural and political constraints. This Messianistic concept is usually in the form of predictions of the coming of a Savior. The following article tries to trace the figure of the Savior who is predicted to come by a king from Kediri who is quite well known and even he himself is also considered the Queen of Justice, namely Prabu Jayabaya.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"16 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91051768","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}
Pub Date : 2020-06-11DOI: 10.14421/ref.2019.1902-03
A. Usman
Ibn ‘Arabi was an Islamic thinker and a well-known Sufi figure among Sufi figures who had an extraordinary influence on the development of Islamic thought until now. His knowledge and thoughts really have a very high imaginative power, as seen in many of his works, which until now have never been bored by their readers. Fushus al-Hikam, which is his monumental work, besides al-Futuhat al-Makkiyah. The Book of Fushus al-Hikam (Ring of Wisdom Binding / String of Pearls of Wisdom) is a relatively shorter work than the Futuhat, but it is the most widely read and suggested by the reviewer (perhaps because it is the most difficult), as well as the most influential and most famous. This book was compiled in 627 AH / 1229 CE, ten years before he died. According to Ibn ‘Arabi himself, the content in this work was entirely based on the inspiration of his spiritual knowledge from the Prophet who held a book in his hand and he ordered to take it and bring it to the world so that people could benefit from it.
伊本·阿拉比是一位伊斯兰思想家，也是苏菲派中著名的苏菲派人物，他对伊斯兰思想的发展至今都有着非凡的影响。他的知识和思想确实具有很高的想象力，从他的许多作品中可以看出，到目前为止，读者从未感到厌烦。《Fushus al-Hikam》是他的不朽作品，除了《未来》之外。《智慧之环》(The Book of Fushus al-Hikam)比《未来》(Futuhat)要短一些，但它是书评人阅读和建议最多的(也许是因为它最难)，也是最有影响力和最有名的。这本书是在公元627年/公元1229年，也就是他去世前十年编写的。根据伊本·阿拉比自己的说法，这部作品的内容完全是基于他从先知那里获得的精神知识的灵感，先知手里拿着一本书，他命令把它带到世界上，这样人们就可以从中受益。
{"title":"DOKTRIN TASAWUF DALAM KITAB FUSHUS AL-HIKAM KARYA IBN ‘ARABI","authors":"A. Usman","doi":"10.14421/ref.2019.1902-03","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-03","url":null,"abstract":"Ibn ‘Arabi was an Islamic thinker and a well-known Sufi figure among Sufi figures who had an extraordinary influence on the development of Islamic thought until now. His knowledge and thoughts really have a very high imaginative power, as seen in many of his works, which until now have never been bored by their readers. Fushus al-Hikam, which is his monumental work, besides al-Futuhat al-Makkiyah. The Book of Fushus al-Hikam (Ring of Wisdom Binding / String of Pearls of Wisdom) is a relatively shorter work than the Futuhat, but it is the most widely read and suggested by the reviewer (perhaps because it is the most difficult), as well as the most influential and most famous. This book was compiled in 627 AH / 1229 CE, ten years before he died. According to Ibn ‘Arabi himself, the content in this work was entirely based on the inspiration of his spiritual knowledge from the Prophet who held a book in his hand and he ordered to take it and bring it to the world so that people could benefit from it.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"68 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79881293","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}
Pub Date : 2020-06-11DOI: 10.14421/ref.2019.1902-04
Rima Ronika
Ki Ageng Selo was a Javanese philosopher who lived in the Demak Kingdom. At that time, the kingdom of Demak was ruled by Sultan Trenggono (1521-1545). Ki Agêng Selo’s Pêpali reflects the changing times of religion. Ki Agê̂ng Selo’s philosophy of life is influenced by his background in religion, philosophy and way of life expand his influence on the people, who are experiencing a turmoil in his life, as a result of the power struggle between the teachings of Hinduism and Islam. The philosophy of the life of Ki Agê̂ng Selo, as well as the philosophy of the Wali Sanga, is a synthesis of the religious elements brought by Islam and the elements of Hinduism. Just as the Walisanga did, by marrying between the teachings of Islam and the local culture (in this case Hindu culture), the teachings of Islam can be easily and strongly integrated.
Ki Ageng Selo是一位生活在丹麦王国的爪哇哲学家。当时，德马克王国由苏丹特伦哥诺(1521-1545)统治。Ki Agêng Selo的Pêpali反映了宗教时代的变化。他的人生哲学受到他的宗教背景的影响，哲学和生活方式扩大了他对人们的影响，人们正经历着他生活中的动荡，因为印度教和伊斯兰教教义之间的权力斗争。他的生活哲学Agê ? ing Selo，以及Wali Sanga的哲学，是伊斯兰教和印度教带来的宗教元素的综合。正如Walisanga所做的那样，通过将伊斯兰教教义与当地文化(在这里是印度教文化)结合起来，伊斯兰教教义可以轻松而有力地融合在一起。
{"title":"CORAK AJARAN TASAWUF DALAM PÊPALI KI AGÊNG SELO DITINJAU DARI PERSPEKTIF HERMENEUTIK FRIEDRICH DANIEL ERNST SCHLEIERMACHER","authors":"Rima Ronika","doi":"10.14421/ref.2019.1902-04","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-04","url":null,"abstract":"Ki Ageng Selo was a Javanese philosopher who lived in the Demak Kingdom. At that time, the kingdom of Demak was ruled by Sultan Trenggono (1521-1545). Ki Agêng Selo’s Pêpali reflects the changing times of religion. Ki Agê̂ng Selo’s philosophy of life is influenced by his background in religion, philosophy and way of life expand his influence on the people, who are experiencing a turmoil in his life, as a result of the power struggle between the teachings of Hinduism and Islam. The philosophy of the life of Ki Agê̂ng Selo, as well as the philosophy of the Wali Sanga, is a synthesis of the religious elements brought by Islam and the elements of Hinduism. Just as the Walisanga did, by marrying between the teachings of Islam and the local culture (in this case Hindu culture), the teachings of Islam can be easily and strongly integrated.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"439 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75811340","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}
Pub Date : 2020-06-11DOI: 10.14421/ref.2019.1902-02
M. Taufik
In the past theological differences have also been responded to the same as those above, there were those who responded normally there were sometimes disputes. Just how should respond to the differences wisely, because the principle of differences in understanding the concept of theology is normal. Hassan Hanafi, a professor at Cairo University, argued that one of his arguments was that he tried to criticize traditional theology which, according to him, was too central to theological theology. According to him, traditional theology is too monotonous, only talking about the affairs of the "heaven" even though we live in the world with our fellow humans. So that theology should not merely discuss God's affairs and eschatological matters.
{"title":"KONTEKSTUALISASI TEOLOGI MODERN Kritik Hassan Hanafi terhadap Teologi Tradisional","authors":"M. Taufik","doi":"10.14421/ref.2019.1902-02","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-02","url":null,"abstract":"In the past theological differences have also been responded to the same as those above, there were those who responded normally there were sometimes disputes. Just how should respond to the differences wisely, because the principle of differences in understanding the concept of theology is normal. Hassan Hanafi, a professor at Cairo University, argued that one of his arguments was that he tried to criticize traditional theology which, according to him, was too central to theological theology. According to him, traditional theology is too monotonous, only talking about the affairs of the \"heaven\" even though we live in the world with our fellow humans. So that theology should not merely discuss God's affairs and eschatological matters.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79169084","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-02
Khairiyanto Khairiyanto
Critical studies in an academic study are the most important aspects that are ‘necessary’ and ‘required’ to be carried out. The existence of this critical study aims to provide a broad view on a scientific study. The aim is that the study will continue and be developed again. The hope is that there will be a contribution to a civilization of human history. Patterns of excellence and distinctiveness, as a form that knowledge is not entirely final. Abed Al-Jabiri - hereinafter written by Al-Jabiri “through his critical study, tries to offer a concept to the Arabic- Islamic reasoning style. The epistemology of Arabic-Islamic reasoning that has not yet been ‘moved on’ from longstanding history. Al-Jabiri’s criticism of the stagnation of Arab-Islamic reasoning occurs because they have not been able to get out of the ‘lullabies’ of past progress. In addition, he provided a solution so that the Arab community could get out of the chaos that befell it. Through the epistemological framework of “Burhani, Bayani, and Irfani”, he invited the Arab community - we Muslims - to not merely worship the past which was considered complete.
{"title":"PROYEK “KRITIK” ABED AL-JABIRI DAN IMPLIKASINYA PADA NALAR KEISLAMAN","authors":"Khairiyanto Khairiyanto","doi":"10.14421/ref.2019.1901-02","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-02","url":null,"abstract":"Critical studies in an academic study are the most important aspects that are ‘necessary’ and ‘required’ to be carried out. The existence of this critical study aims to provide a broad view on a scientific study. The aim is that the study will continue and be developed again. The hope is that there will be a contribution to a civilization of human history. Patterns of excellence and distinctiveness, as a form that knowledge is not entirely final. Abed Al-Jabiri - hereinafter written by Al-Jabiri “through his critical study, tries to offer a concept to the Arabic- Islamic reasoning style. The epistemology of Arabic-Islamic reasoning that has not yet been ‘moved on’ from longstanding history. Al-Jabiri’s criticism of the stagnation of Arab-Islamic reasoning occurs because they have not been able to get out of the ‘lullabies’ of past progress. In addition, he provided a solution so that the Arab community could get out of the chaos that befell it. Through the epistemological framework of “Burhani, Bayani, and Irfani”, he invited the Arab community - we Muslims - to not merely worship the past which was considered complete.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"118 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76957549","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-05
Rusfian Efendi
The flow of ethical thought does not stop at Western Philosophy. Ethical thinking also colors and influences the discourse of thought in Islamic Philosophy. Differences in the style of Western Philosophy and Islamic Philosophy have a significant impact that has caused a debate about the expertise and courage of a Muslim thinker in adopting Greek ethical thought by not leaving the corridors of Islamic teachings. A very striking difference is the portion of the use of ratios in the construction of thought.One such debate is the difference of opinion regarding the contribution of Ibn Miskawaih in ethical discourse. Some Muslim thinkers say that Ibn Miskawaih is an ethical figure with his main work Tahdzib al-Akhlaq, while other opinions say that he is a moral figure. Thus, this research will show Ibn Miskawaih’s thought building in deeper, so that the foundations of his thought can be seen. More broadly, this research is important to be done to clarify the realm of moral and ethical discourse that develops in Islamic Philosophy, even though Western Philosophy and Islamic Philosophy have the same universal values.This study examines the book Tahdzib al-Akhlaq which is a Ibn Miskawaih master piece. This research attempts to answer the question whether Tahdzib al- Akhlaq is an ethical or moral book. This was done by examining two works of translation of Tahdzib al-Akhlaq, namely The Refinement of Character written by Constantine K. Zurayk and Towards Moral Perfection written by Helmi Hidayat. This research is focused on tracing the arguments compiled by Ibn Miskawaih and tracking the minds of the figures that influence them.From this research it was concluded that Tahdzib al-Akhlaq was not an ethical work, but a moral work. This affirms the criticism made by Fazlur Rahman that Muslim philosophers have failed to produce logically related ethical systems.
伦理思想的流动并不止于西方哲学。伦理思想也影响着伊斯兰哲学的思想话语。西方哲学和伊斯兰哲学风格的差异产生了重大影响，引发了一场关于穆斯林思想家在不离开伊斯兰教义走廊的情况下采用希腊伦理思想的专业知识和勇气的辩论。一个非常显著的区别是比例在思维结构中所占的比例。其中一个争论是关于伊本·米斯卡瓦伊在伦理话语中的贡献的不同意见。一些穆斯林思想家说，伊本·米斯卡瓦伊是一位道德人物，他的主要作品是《Tahdzib al-Akhlaq》，而另一些人则说他是一位道德人物。因此，本研究将更深入地展示伊本·米斯卡瓦伊的思想建设，从而可以看到他的思想基础。更广泛地说，这项研究对于澄清伊斯兰哲学中发展的道德和伦理话语领域非常重要，尽管西方哲学和伊斯兰哲学具有相同的普遍价值观。本研究考察了伊本·米斯卡瓦伊的代表作《Tahdzib al-Akhlaq》。本研究试图回答《阿克拉克》是一本伦理或道德书籍的问题。这是通过检查Tahdzib al-Akhlaq的两本翻译作品来完成的，即Constantine K. Zurayk的《人格的精炼》和Helmi Hidayat的《走向道德完美》。这项研究的重点是追溯伊本·米斯卡瓦伊汇编的论点，并追踪影响这些论点的人物的思想。从这项研究中可以得出结论，Tahdzib al-Akhlaq不是一部伦理作品，而是一部道德作品。这证实了Fazlur Rahman的批评，即穆斯林哲学家未能产生逻辑相关的伦理体系。
{"title":"ETIKA DALAM ISLAM: TELAAH KRITIS TERHADAP PEMIKIRAN IBN MISKAWAIH","authors":"Rusfian Efendi","doi":"10.14421/ref.2019.1901-05","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-05","url":null,"abstract":"The flow of ethical thought does not stop at Western Philosophy. Ethical thinking also colors and influences the discourse of thought in Islamic Philosophy. Differences in the style of Western Philosophy and Islamic Philosophy have a significant impact that has caused a debate about the expertise and courage of a Muslim thinker in adopting Greek ethical thought by not leaving the corridors of Islamic teachings. A very striking difference is the portion of the use of ratios in the construction of thought.One such debate is the difference of opinion regarding the contribution of Ibn Miskawaih in ethical discourse. Some Muslim thinkers say that Ibn Miskawaih is an ethical figure with his main work Tahdzib al-Akhlaq, while other opinions say that he is a moral figure. Thus, this research will show Ibn Miskawaih’s thought building in deeper, so that the foundations of his thought can be seen. More broadly, this research is important to be done to clarify the realm of moral and ethical discourse that develops in Islamic Philosophy, even though Western Philosophy and Islamic Philosophy have the same universal values.This study examines the book Tahdzib al-Akhlaq which is a Ibn Miskawaih master piece. This research attempts to answer the question whether Tahdzib al- Akhlaq is an ethical or moral book. This was done by examining two works of translation of Tahdzib al-Akhlaq, namely The Refinement of Character written by Constantine K. Zurayk and Towards Moral Perfection written by Helmi Hidayat. This research is focused on tracing the arguments compiled by Ibn Miskawaih and tracking the minds of the figures that influence them.From this research it was concluded that Tahdzib al-Akhlaq was not an ethical work, but a moral work. This affirms the criticism made by Fazlur Rahman that Muslim philosophers have failed to produce logically related ethical systems.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86284947","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-03
M. Syamsuddin
Hayy bin Yaqdhan is a treatise aimed at providing a scientific explanation of the beginnings of human life on earth. This treatise is Ibn Thufayl’s presentation of knowledge, which seeks to harmonize Aristotle with Neo-Platonists on the one hand, and Al-Ghazali with Ibn Bajjah on the other. Ibn Thufayl followed the middle way, bridging the gap between the two parties.Hayy bin Yaqdhan is a thought experiment. It was built on Ibn Sina’s thought experiment about “Flying Man” which calls for a living human mind, driven by the Active Intellect, the principle by which God communicates His truth to the human mind and establishes order and intelligence to nature.The findings of Ibn Thufayl’s thought experiment with his fiction is that language, culture, religion, and tradition are not essential for the development of a perfect mind even, perhaps, blocking its progress. This result shows a hard slap for social structures that exist in general and specifically Institutional Islam. Social criticism, which complements Ibn Thufayl’s critical message, is not left implicit. The criticism was explained in the meeting between Hayy bin Yaqdhan and members of a society governed by the religion of prophetic revelation. Ibn Thufayl has expressed Neo-Platonism postulates about religious harmony and philosophy.
Hayy bin Yaqdhan是一本旨在为地球上人类生命的起源提供科学解释的论文。这篇论文是伊本·图费伊对知识的阐述，它一方面寻求亚里士多德与新柏拉图主义者的和谐，另一方面寻求Al-Ghazali与伊本·巴贾的和谐。伊本·图法伊走的是中间道路，弥合了两党之间的分歧。Hayy bin Yaqdhan是一个思想实验。它建立在伊本·西那关于“飞人”的思想实验的基础上，该实验要求一个活生生的人类思想，由活跃的智力驱动，上帝通过这个原则向人类思想传达他的真理，并为自然建立秩序和智慧。伊本·图法伊通过小说进行的思想实验发现，语言、文化、宗教和传统对于完美思维的发展并不是必不可少的，甚至可能会阻碍它的发展。这一结果表明，普遍存在的社会结构，特别是伊斯兰制度，受到了沉重的打击。社会批评，补充了伊本·图法伊的批评信息，并不是含蓄的。在Hayy bin Yaqdhan与一个由先知启示宗教统治的社会成员的会议上，解释了这种批评。伊本·Thufayl表达了新柏拉图主义关于宗教和谐与哲学的假设。
{"title":"FILSAFAT IBN THUFAYL DAN NOVEL HAYY BIN YAQDHAN","authors":"M. Syamsuddin","doi":"10.14421/ref.2019.1901-03","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-03","url":null,"abstract":"Hayy bin Yaqdhan is a treatise aimed at providing a scientific explanation of the beginnings of human life on earth. This treatise is Ibn Thufayl’s presentation of knowledge, which seeks to harmonize Aristotle with Neo-Platonists on the one hand, and Al-Ghazali with Ibn Bajjah on the other. Ibn Thufayl followed the middle way, bridging the gap between the two parties.Hayy bin Yaqdhan is a thought experiment. It was built on Ibn Sina’s thought experiment about “Flying Man” which calls for a living human mind, driven by the Active Intellect, the principle by which God communicates His truth to the human mind and establishes order and intelligence to nature.The findings of Ibn Thufayl’s thought experiment with his fiction is that language, culture, religion, and tradition are not essential for the development of a perfect mind even, perhaps, blocking its progress. This result shows a hard slap for social structures that exist in general and specifically Institutional Islam. Social criticism, which complements Ibn Thufayl’s critical message, is not left implicit. The criticism was explained in the meeting between Hayy bin Yaqdhan and members of a society governed by the religion of prophetic revelation. Ibn Thufayl has expressed Neo-Platonism postulates about religious harmony and philosophy.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"306 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74111291","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-04
R. Putra
Ali Abdul Raziq is a controversial Islamic thinker, especially when he put forward the concept of a secular state. Ali Abdul Raziq’s secularism which emphasizes the totality of his teachings is a political thought that deserves further study to find out the strengths and weaknesses of the arguments put forward by these Islamic political thinkers. According to Ali Abdul Raziq, the reality of Islamic history does not provide the necessity for a form of political organization called the khilafah and its leader to be called the caliph. The ideal state according to Ali Abdul Raziq is a country based on universal humanism that fights for its people, democracy and social justice, namely a secular state for Muslims and non-Muslims who live in the country.
阿里·阿卜杜勒·拉齐克是一位有争议的伊斯兰思想家，特别是当他提出世俗国家的概念时。Ali Abdul Raziq的世俗主义强调其教义的整体性，这是一种值得进一步研究的政治思想，以找出这些伊斯兰政治思想家提出的论点的优缺点。根据阿里·阿卜杜勒·拉齐克的说法，伊斯兰历史的现实并没有提供一种被称为“希拉法”的政治组织形式及其领导人被称为哈里发的必要性。阿里·阿卜杜勒·拉齐克认为，理想的国家是一个以普遍的人道主义为基础，为人民、民主和社会正义而战的国家，即一个居住在该国的穆斯林和非穆斯林的世俗国家。
{"title":"FILSAFAT POLITIK ALI ABDUL RAZIQ","authors":"R. Putra","doi":"10.14421/ref.2019.1901-04","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-04","url":null,"abstract":"Ali Abdul Raziq is a controversial Islamic thinker, especially when he put forward the concept of a secular state. Ali Abdul Raziq’s secularism which emphasizes the totality of his teachings is a political thought that deserves further study to find out the strengths and weaknesses of the arguments put forward by these Islamic political thinkers. According to Ali Abdul Raziq, the reality of Islamic history does not provide the necessity for a form of political organization called the khilafah and its leader to be called the caliph. The ideal state according to Ali Abdul Raziq is a country based on universal humanism that fights for its people, democracy and social justice, namely a secular state for Muslims and non-Muslims who live in the country.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84702591","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-01
Azizatun Nisa
This research is a qualitative research. The aim is finding out the role of reason in understanding laduni knowledge. In this case laduni knowledge is the same as intuition. The relationship of reason and intuition which is essentially always in an interactive condition, first seeing the types of knowledge that can be captured by humans. According to al-Ghazali there are four kinds of levels of existence (being). First. The metaphysical form, according to him, is summarized in the Mahfudh letter. Second, empirical forms in the concrete world (alam syahadah). Third, imaginary (imaginative), and fourth, rational form (al-ma’qulat). The relationship of reason and intuition, al-Ghazali made a parable of people who gained knowledge with reason likened to a child and those who obtained knowledge with intuition were likened to (al-mumayyiz). The parable above implies the existence of a level between the two and does not mean there is a separation between each. If this is related to the theory of the human ratio (al- nafs al-natiqoh) after being able to capture a priori or dharuriyyat knowledge, in turn it shows two abilities, namely, the ability to produce knowledge through understanding (through) feeling . The first is creative-methodical-systematic, while the second is creative-non-systematic-systematic. Thus, it is clear that the nature of both knowledge comes from the same source as the derivative of the soul and therefore both are contained in human intellectuality.
{"title":"PERAN AKAL DALAM MEMAHAMI PENGETAHUAN LADUNI (TELAAH KITAB RISALAH AL-LADUNIYYAH AL GHAZALI)","authors":"Azizatun Nisa","doi":"10.14421/ref.2019.1901-01","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-01","url":null,"abstract":"This research is a qualitative research. The aim is finding out the role of reason in understanding laduni knowledge. In this case laduni knowledge is the same as intuition. The relationship of reason and intuition which is essentially always in an interactive condition, first seeing the types of knowledge that can be captured by humans. According to al-Ghazali there are four kinds of levels of existence (being). First. The metaphysical form, according to him, is summarized in the Mahfudh letter. Second, empirical forms in the concrete world (alam syahadah). Third, imaginary (imaginative), and fourth, rational form (al-ma’qulat). The relationship of reason and intuition, al-Ghazali made a parable of people who gained knowledge with reason likened to a child and those who obtained knowledge with intuition were likened to (al-mumayyiz). The parable above implies the existence of a level between the two and does not mean there is a separation between each. If this is related to the theory of the human ratio (al- nafs al-natiqoh) after being able to capture a priori or dharuriyyat knowledge, in turn it shows two abilities, namely, the ability to produce knowledge through understanding (through) feeling . The first is creative-methodical-systematic, while the second is creative-non-systematic-systematic. Thus, it is clear that the nature of both knowledge comes from the same source as the derivative of the soul and therefore both are contained in human intellectuality.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"2012 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88057007","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}
Pub Date : 2020-06-05DOI: 10.14421/ref.2019.1901-06
Syaifan Nur, Asna Ulil Maizah
Mysticism comes from the Greek word mystikos, which means secret, hidden, dark or veiled in darkness. Also means silence or shut up, which is the basic word of mysterion in ancient Greek. Mysticism leads to the study of the esoteric side of the spiritual life of people who believe, have faith, and have religion. Mysticism seeks to uncover the deepest secrets in the spiritual life. One of the roads used is the path of illumination. Illumination is the key to enlightenment desired by every human being. In illumination, the goal of humans is to obtain inner solutions, and their birth, there are many forms or patterns that must be approached, seen and felt. Moreover, it must really enter into it, the estuary of the self-surrender to the worldliness that must be faced with realization, secret spirit, calm and deeds.The path of illumination requires an initiation process as a basis for stepping into the search for true nature. Initiation as a basic change in essential conditions; initiation as a reference for every human being to start, aiming for something that leads to a better direction. Actually and verbally, as a listener, imitator and speaker, the initiator is able to know step by step to make an inner journey to get enlightenment that is felt to be very influential in his life. One of the famous mystics who explore this issue is Hazrat Inayat Khan. The complex problem of human uncertainty is one of the driving forces that gave birth to the great thoughts of a Hazrat Inayat Khan. Hazrat Inayat Khan’s view holds that humans as God’s creatures in the world must return to their consciousness, function, purpose and existence in the essence of mankind itself properly and correctly. Life must be in harmony because all God’s creatures are the same creation from God Almighty. The ultimate goal is to get the true nature.
{"title":"JALAN ILLUMINASI DALAM MISTISISME HAZRAT INAYAT KHAN (1882 -1927)","authors":"Syaifan Nur, Asna Ulil Maizah","doi":"10.14421/ref.2019.1901-06","DOIUrl":"https://doi.org/10.14421/ref.2019.1901-06","url":null,"abstract":"Mysticism comes from the Greek word mystikos, which means secret, hidden, dark or veiled in darkness. Also means silence or shut up, which is the basic word of mysterion in ancient Greek. Mysticism leads to the study of the esoteric side of the spiritual life of people who believe, have faith, and have religion. Mysticism seeks to uncover the deepest secrets in the spiritual life. One of the roads used is the path of illumination. Illumination is the key to enlightenment desired by every human being. In illumination, the goal of humans is to obtain inner solutions, and their birth, there are many forms or patterns that must be approached, seen and felt. Moreover, it must really enter into it, the estuary of the self-surrender to the worldliness that must be faced with realization, secret spirit, calm and deeds.The path of illumination requires an initiation process as a basis for stepping into the search for true nature. Initiation as a basic change in essential conditions; initiation as a reference for every human being to start, aiming for something that leads to a better direction. Actually and verbally, as a listener, imitator and speaker, the initiator is able to know step by step to make an inner journey to get enlightenment that is felt to be very influential in his life. One of the famous mystics who explore this issue is Hazrat Inayat Khan. The complex problem of human uncertainty is one of the driving forces that gave birth to the great thoughts of a Hazrat Inayat Khan. Hazrat Inayat Khan’s view holds that humans as God’s creatures in the world must return to their consciousness, function, purpose and existence in the essence of mankind itself properly and correctly. Life must be in harmony because all God’s creatures are the same creation from God Almighty. The ultimate goal is to get the true nature.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"35 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86516385","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：