This study aims to investigate the role of Nahdlatul Ulama Higher Education (PTNU) in Purworejo, Central Java, in relation to counter-extremism and intolerance in Indonesia. This is a qualitative study that focuses on narrative analysis. The data is gathered from various documents and news articles. The data is analyzed using Ernest Gellner's idea of civil society. The results show that PTNU has a significant role in Indonesia’s religious moderation movement through two main strategies. First, the institution's policies, which are aligned with national principles, serve to strengthen moderate ideologies. Second, as part of its tri-dharma commitment, PTNU integrates scientific, Islamic, and Indonesian principles into its curriculum and activities. Thus, this strategy integrates religious moderation systematically, with broad ramifications for academia and society. PTNU is known for combining academic excellence with holistic ideals, making it a center for religious moderation amid Indonesia's multifaceted extremism and intolerance. This study provides new insights on PTNU's role in the religious moderation movement and could inform both domestic and worldwide actions.
{"title":"THE COUNTER RADICALISM AND INTOLERANCE STRATEGY OF NAHDLATUL ULAMA HIGHER EDUCATION IN INDONESIA","authors":"None Abdul Aziz, None Imam Yahya, None Fatah Syukur, None Mohamad Fathurohman","doi":"10.22515/ajpif.v20i1.6535","DOIUrl":"https://doi.org/10.22515/ajpif.v20i1.6535","url":null,"abstract":"This study aims to investigate the role of Nahdlatul Ulama Higher Education (PTNU) in Purworejo, Central Java, in relation to counter-extremism and intolerance in Indonesia. This is a qualitative study that focuses on narrative analysis. The data is gathered from various documents and news articles. The data is analyzed using Ernest Gellner's idea of civil society. The results show that PTNU has a significant role in Indonesia’s religious moderation movement through two main strategies. First, the institution's policies, which are aligned with national principles, serve to strengthen moderate ideologies. Second, as part of its tri-dharma commitment, PTNU integrates scientific, Islamic, and Indonesian principles into its curriculum and activities. Thus, this strategy integrates religious moderation systematically, with broad ramifications for academia and society. PTNU is known for combining academic excellence with holistic ideals, making it a center for religious moderation amid Indonesia's multifaceted extremism and intolerance. This study provides new insights on PTNU's role in the religious moderation movement and could inform both domestic and worldwide actions.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136364408","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 rate of development of science and information technology experienced by humans, more or less, leads them to rapid and instant life changes. Modernity with all the conveniences offered in it has an impact on humans, both positive and negative. However, modernity dissolves humans in conditions of social, economic and political inequality. Colonialism and imperialism are part of the many consequences of modernity. Seeing the phenomenon of life, Taha Abdurrahman, a Muslim thinker and philosopher from Morocco, conducted an in-depth study of the issue of modernity and modern human behavior with the provisions of the hadith akhlak that was said by the Prophet Muhammad. So this study tries to reveal (a) how relevant the hadith akhlak and ethical philosophy of Taha Abdurrahma; (b) what are the criticisms conveyed by Taha on the reality of modernity; and (c) what alternative offers for modernity according to Taha. This library research finds that there is a relevance and strong role of the hadith akhlak on the ethical philosophy of Taha. He critiqued the rationalism on which Western modernity was based. He also offers a spirit of modernity which is based on al-rusyd, al-naqdī and al-syumūl. Keywords : Ethics, Hadith Akhlak, Modernity Criticism, Taha Abdurrahman.
{"title":"Hadis Akhlak dan Filsafat Etika Taha Abdurrahman: Kritik Modernitas dan Tawaran Alternatif","authors":"Nurul Ihsannudin","doi":"10.14421/ref.v23i1.3968","DOIUrl":"https://doi.org/10.14421/ref.v23i1.3968","url":null,"abstract":"The rate of development of science and information technology experienced by humans, more or less, leads them to rapid and instant life changes. Modernity with all the conveniences offered in it has an impact on humans, both positive and negative. However, modernity dissolves humans in conditions of social, economic and political inequality. Colonialism and imperialism are part of the many consequences of modernity. Seeing the phenomenon of life, Taha Abdurrahman, a Muslim thinker and philosopher from Morocco, conducted an in-depth study of the issue of modernity and modern human behavior with the provisions of the hadith akhlak that was said by the Prophet Muhammad. So this study tries to reveal (a) how relevant the hadith akhlak and ethical philosophy of Taha Abdurrahma; (b) what are the criticisms conveyed by Taha on the reality of modernity; and (c) what alternative offers for modernity according to Taha. This library research finds that there is a relevance and strong role of the hadith akhlak on the ethical philosophy of Taha. He critiqued the rationalism on which Western modernity was based. He also offers a spirit of modernity which is based on al-rusyd, al-naqdī and al-syumūl.\u0000Keywords : Ethics, Hadith Akhlak, Modernity Criticism, Taha Abdurrahman.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82720391","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}
Abstract Materialistic life orientation in the modern era is the reason for the emergence of various life problems, especially psychological problems. One of the psychological problems that arise is the meaninglessness of life or an existential vacuum. If it does not receive serious attention, then the problem has the potential to cause mental health disorders that, in fact, now plague many modern humans. Those who are sober, gradually begin to seek to find solutions to overcome the psychological burden by turning to certain life paths. Among them are those who dive into the world of spirituality, some go through philosophical paths such as Stoicism, which is now widely loved. Therefore, digging into various traditions to find the right solution in overcoming mental health disorders is paramount. Such efforts can also be made through Islamic philosophy. One philosopher who paid special attention to mental health issues was al-Rāzī. This is contained in his thoughts on Philosophic Life. This is the main discussion in this study. The results of this study illustrate that although such thinking appears to defend misunderstood Socrates’ life paths, yet the real philosophic life—instead of imitating Socrates—is to imitate the attributes of God. As for al-Rāzī’s application of the Philosophic Life: training the control of passions; not hurting other beings; not hurting ourself; does not go beyond the extreme limits (defect or excess); and imitate the attributes of God to the extent of man’s abilities. Keyword: Al-Rāzī, Mental Health, Philosophic Life
{"title":"Jalan Hidup Filosofis Muḥammad Ibn Zakariyyā Al-Rāzī dan Relevansinya dengan Problem Psikologis Manusia Modern","authors":"Muh. Bahrul Afif","doi":"10.14421/ref.v23i1.3958","DOIUrl":"https://doi.org/10.14421/ref.v23i1.3958","url":null,"abstract":"Abstract\u0000Materialistic life orientation in the modern era is the reason for the emergence of various life problems, especially psychological problems. One of the psychological problems that arise is the meaninglessness of life or an existential vacuum. If it does not receive serious attention, then the problem has the potential to cause mental health disorders that, in fact, now plague many modern humans. Those who are sober, gradually begin to seek to find solutions to overcome the psychological burden by turning to certain life paths. Among them are those who dive into the world of spirituality, some go through philosophical paths such as Stoicism, which is now widely loved. Therefore, digging into various traditions to find the right solution in overcoming mental health disorders is paramount. Such efforts can also be made through Islamic philosophy. One philosopher who paid special attention to mental health issues was al-Rāzī. This is contained in his thoughts on Philosophic Life. This is the main discussion in this study. The results of this study illustrate that although such thinking appears to defend misunderstood Socrates’ life paths, yet the real philosophic life—instead of imitating Socrates—is to imitate the attributes of God. As for al-Rāzī’s application of the Philosophic Life: training the control of passions; not hurting other beings; not hurting ourself; does not go beyond the extreme limits (defect or excess); and imitate the attributes of God to the extent of man’s abilities.\u0000Keyword: Al-Rāzī, Mental Health, Philosophic Life","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"7 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81615869","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 discusses the thought of the classical pessimist philosopher in the Islamic world, it is known as Abū al-ʻAlā al-Maʻarrī (363-449 H/973-1058 AD). The main topic studied is the biography of al-Ma'arrī and his thoughts on the meaning of human existence in this world. To exhume the data, the researcher used the works of the classical encyclopedia to reconstruct the biography of al-Maʻarrī and one of his monumental works, Al-Luzūmiyyāt, to examine his thinking. This literature research uses historical analysis methods and content analysis. The results of this study are, first, the background of al-Ma'arrī's life, which is born from a respected family with his physical condition as a blind person who forms a different person from al-Ma'arrī although he still obtained a fairly decent life. As well as the intellectual odyssey and the social conditions in which he interacted greatly influenced al-Ma'arrī's thought, making himself not complain about himself, instead reflecting it into philosophical ideas. Second, al-Ma'arrī's pessimism in interpreting human existence as futility (the vanity of existence). Human beings have been overwhelmed with evil potential from the beginning. So that his life is also full of suffering. There is nothing happier than death. Death is a great achievement and peace. While born in this world is a misfortune, suffering, and evil. In this context al-Ma'arrī has a view that humans should not need to have children (childfree). Keywords : al-Ma‘arrī, pessimism, the vanity of existence
{"title":"Kesia-Siaan Eksistensi: Makna Kehidupan Menurut Pesimisme Klasik Abū al-ʻAlā al-Maʻarrī","authors":"Moh. Ariful Anam","doi":"10.14421/ref.v23i1.3957","DOIUrl":"https://doi.org/10.14421/ref.v23i1.3957","url":null,"abstract":"This article discusses the thought of the classical pessimist philosopher in the Islamic world, it is known as Abū al-ʻAlā al-Maʻarrī (363-449 H/973-1058 AD). The main topic studied is the biography of al-Ma'arrī and his thoughts on the meaning of human existence in this world. To exhume the data, the researcher used the works of the classical encyclopedia to reconstruct the biography of al-Maʻarrī and one of his monumental works, Al-Luzūmiyyāt, to examine his thinking. This literature research uses historical analysis methods and content analysis. The results of this study are, first, the background of al-Ma'arrī's life, which is born from a respected family with his physical condition as a blind person who forms a different person from al-Ma'arrī although he still obtained a fairly decent life. As well as the intellectual odyssey and the social conditions in which he interacted greatly influenced al-Ma'arrī's thought, making himself not complain about himself, instead reflecting it into philosophical ideas. Second, al-Ma'arrī's pessimism in interpreting human existence as futility (the vanity of existence). Human beings have been overwhelmed with evil potential from the beginning. So that his life is also full of suffering. There is nothing happier than death. Death is a great achievement and peace. While born in this world is a misfortune, suffering, and evil. In this context al-Ma'arrī has a view that humans should not need to have children (childfree).\u0000 Keywords : al-Ma‘arrī, pessimism, the vanity of existence","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84712141","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}
Sufism is accused of being a 'virus' that hinders progress and causes the Muslim world to lag in the arena of modern civilization. Sufism teachings and doctrines are considered irrelevant to the spirit of the global era and modernism. Likewise, puritan Islamic groups regard Sufism as a heresy and misleading superstition, as we have seen recently with the emergence of radical-puritan/salafi-Salafi-Wahabic groups. Sufism and Civilization. The two fields seem to be separate. Sufism is often perceived as an individual inner world, an ascetic activity that is super closed close material world. While civilization is something that requires the manifestation of progress, both physical and non-physical. Can the two of them meet, how is the relationship between the two, negate or affirm, if the answer is positive and affirmative, we can trace the relationship between Sufism and civilization from the relationship between Islam and civilization. Judging from the type of research, this research is included in qualitative research. It is said to be qualitative because this research emphasizes more on presenting the existing data descriptively. The results of this study explain that the important role of Sufism is awaited again to restore the glory of Islamic civilization, especially in Southeast Asia, in the mamidative views of some Muslims towards Sufism. Sufism is actually the of Islam being able to enter from various fields iing health, peace, economics, social, politics and culture. Keywords : Islamic civilization, sufism, advanced civilization
{"title":"The Contribution of Sufism in Building and Advancing Islamic Civilization in Indonesia","authors":"Mursalat Mursalat","doi":"10.14421/ref.v22i2.3931","DOIUrl":"https://doi.org/10.14421/ref.v22i2.3931","url":null,"abstract":"Sufism is accused of being a 'virus' that hinders progress and causes the Muslim world to lag in the arena of modern civilization. Sufism teachings and doctrines are considered irrelevant to the spirit of the global era and modernism. Likewise, puritan Islamic groups regard Sufism as a heresy and misleading superstition, as we have seen recently with the emergence of radical-puritan/salafi-Salafi-Wahabic groups. Sufism and Civilization. The two fields seem to be separate. Sufism is often perceived as an individual inner world, an ascetic activity that is super closed close material world. While civilization is something that requires the manifestation of progress, both physical and non-physical. Can the two of them meet, how is the relationship between the two, negate or affirm, if the answer is positive and affirmative, we can trace the relationship between Sufism and civilization from the relationship between Islam and civilization. Judging from the type of research, this research is included in qualitative research. It is said to be qualitative because this research emphasizes more on presenting the existing data descriptively. The results of this study explain that the important role of Sufism is awaited again to restore the glory of Islamic civilization, especially in Southeast Asia, in the mamidative views of some Muslims towards Sufism. Sufism is actually the of Islam being able to enter from various fields iing health, peace, economics, social, politics and culture.\u0000 Keywords : Islamic civilization, sufism, advanced civilization\u0000 ","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"261 6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75557124","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 research will explore the Kadizadeli movement in the Ottoman empire in the 17th century. The Kadizadeli movement is a movement led by clerics who were previously Friday preachers at mosques in Istanbul. This movement wanted to purify Islam from the heretical behavior and activities of the Sufis who according to them had demoralized Ottoman society in the 17th century. In Islamic history, for example, there are several figures who also criticized Sufism, Ibn Tayimiyah or Ibn Jauzi. The complex problems of the 17th century have inspired some scholars, especially Kadizadeli, to fix them. Using the jargon, Amr ma'ruf wa nahi munkar, they began to criticize and attack the practices of Sufism in the Ottoman empire. By using historical research and literature this research produced several findings. Historically, this movement was led by three people, namely: Kadizade Mehmed, Ustuvani Mehmed and Vani Mehmed. Initially this movement only conveyed their criticism of Sufism activities through sermons and writings. However, when Ustuvani and Vani led this movement and gained a special relationship with the ottoman rulers, this movement led to radical actions. Apart from criticizing and criticizing, they also attack the infrastructure of Sufism and direct physical attacks on them. Keywords : bidah, kadizadeli, ottoman empire, sufism, ulema
本研究将探讨17世纪奥斯曼帝国的卡迪扎德利运动。卡迪扎德利运动是由神职人员领导的运动，他们以前是伊斯坦布尔清真寺的星期五布道者。这场运动的目的是净化伊斯兰教，使其摆脱苏菲派的异端行为和活动，他们认为苏菲派在17世纪败坏了奥斯曼社会的道德。例如，在伊斯兰历史上，有几个人物也批评苏非主义，伊本·塔伊米耶或伊本·乔兹。17世纪的复杂问题激发了一些学者，尤其是卡迪扎德利，去解决这些问题。他们使用术语Amr ma'ruf wa nahi munkar，开始批评和攻击奥斯曼帝国的苏菲派实践。通过使用历史研究和文献，本研究得出了几个结论。历史上，这一运动由三个人领导，即:Kadizade mohammed, Ustuvani mohammed和Vani mohammed。最初，这个运动只是通过布道和写作来传达他们对苏菲主义活动的批评。然而，当乌斯图瓦尼和瓦尼领导了这场运动，并与奥斯曼统治者建立了特殊关系时，这场运动导致了激进的行动。除了批评和批评之外，他们还攻击苏菲主义的基础设施，并对其进行直接的身体攻击。关键词:比达，卡迪扎德利，奥斯曼帝国，苏菲主义，乌里玛
{"title":"Amr Ma'ruf wa Nahi Munkar: Gerakan Kadizadeli dan Kritik Sufisme di Kerajaan Ottoman Abad ke-17","authors":"Fahmi Rizal Mahendra","doi":"10.14421/ref.v22i2.3950","DOIUrl":"https://doi.org/10.14421/ref.v22i2.3950","url":null,"abstract":"This research will explore the Kadizadeli movement in the Ottoman empire in the 17th century. The Kadizadeli movement is a movement led by clerics who were previously Friday preachers at mosques in Istanbul. This movement wanted to purify Islam from the heretical behavior and activities of the Sufis who according to them had demoralized Ottoman society in the 17th century. In Islamic history, for example, there are several figures who also criticized Sufism, Ibn Tayimiyah or Ibn Jauzi. The complex problems of the 17th century have inspired some scholars, especially Kadizadeli, to fix them. Using the jargon, Amr ma'ruf wa nahi munkar, they began to criticize and attack the practices of Sufism in the Ottoman empire. By using historical research and literature this research produced several findings. Historically, this movement was led by three people, namely: Kadizade Mehmed, Ustuvani Mehmed and Vani Mehmed. Initially this movement only conveyed their criticism of Sufism activities through sermons and writings. However, when Ustuvani and Vani led this movement and gained a special relationship with the ottoman rulers, this movement led to radical actions. Apart from criticizing and criticizing, they also attack the infrastructure of Sufism and direct physical attacks on them.\u0000 Keywords : bidah, kadizadeli, ottoman empire, sufism, ulema","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"79 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72429868","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 subject of this article is the philosophical reasoning patterns in the work of Abu Hasan al-Asy'ari, titled "al-Luma' fi al-Raddi 'ala Ahli al-Zaighi wal al-Bida'". This study uses a historical factual approach based on the al-Luma' texts and contributes to the development of the discourse on kalam philosophy, particularly in Indonesia. The philosophical reasoning patterns in al-Luma, according to al-Asy'ari, consist of dominant reasoning methods such as stoic, platonic, and Aristotelian. These methods are used to counter the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the opinions of Mujassimah theology and Musabbihahism. The reasoning is applied using the religious-rationalism of Mu'tazilah and religious-textualism of Salafism. Abu al-Hasan al-Asy'ari's work, "al-Luma' fi al-Raddi 'alaAhli al-Zaighiwa al-Bida'" is considered one of the significant works in the field of Islamic theology that contributed to the establishment of the foundations of Islamic theology, allowing it to survive until today as the teachings of Ahl al-Sunnah wa al-Jama'ah. However, in discussing this work, al-Asy'ari mostly relies on reasoning patterns built on Stoic, Platonic, and Aristotelian logic. These patterns of reasoning are used as a counter to the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the Mujassimah school and the Musabbihah group by applying the Mu'tazilah-rational-religious method and the Salafiyah-religious-textualist method. Keywords : Philosophical reasoning, kalam, Abu Hasan al-Asy’ari, al-Luma’
本文的主题是Abu Hasan al-Asy'ari的著作《al-Luma' fi al-Raddi 'ala Ahli al-Zaighi wal al-Bida'》中的哲学推理模式。本研究采用基于al-Luma文本的历史事实方法，有助于卡拉姆哲学话语的发展，特别是在印度尼西亚。根据al-Asy'ari的说法，al-Luma的哲学推理模式由斯多葛派、柏拉图派和亚里士多德派等占主导地位的推理方法组成。这些方法被用来对抗保守逊尼派的教条主义和穆太齐拉的理性主义，以及穆贾西玛神学和穆萨比哈希主义的观点。其推理运用了穆太齐拉的宗教理性主义和萨拉菲主义的宗教文本主义。Abu al-Hasan al-Asy'ari的著作《al-Luma' fi al-Raddi 'alaAhli al-Zaighiwa al-Bida'》被认为是伊斯兰神学领域的重要著作之一，它为建立伊斯兰神学的基础做出了贡献，使其得以作为Ahl al-Sunnah wa al-Jama'ah的教义流传至今。然而，在讨论这项工作时，al-Asy'ari主要依赖于建立在斯多葛派、柏拉图派和亚里士多德逻辑上的推理模式。这些推理模式被用来对抗保守的逊尼派和穆泰齐拉理性主义的教条主义，以及穆贾西玛学派和穆萨比哈集团，采用穆泰齐拉理性-宗教方法和萨拉菲亚宗教-文本主义方法。关键词:哲学推理，卡拉姆，阿布·哈桑·阿什阿里，卢马
{"title":"Corak Nalar Falsafah Kalam Abu al-Asy’ari dalam al-Luma’","authors":"Syahuri Arsyi","doi":"10.14421/ref.v22i2.3925","DOIUrl":"https://doi.org/10.14421/ref.v22i2.3925","url":null,"abstract":"The subject of this article is the philosophical reasoning patterns in the work of Abu Hasan al-Asy'ari, titled \"al-Luma' fi al-Raddi 'ala Ahli al-Zaighi wal al-Bida'\". This study uses a historical factual approach based on the al-Luma' texts and contributes to the development of the discourse on kalam philosophy, particularly in Indonesia. The philosophical reasoning patterns in al-Luma, according to al-Asy'ari, consist of dominant reasoning methods such as stoic, platonic, and Aristotelian. These methods are used to counter the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the opinions of Mujassimah theology and Musabbihahism. The reasoning is applied using the religious-rationalism of Mu'tazilah and religious-textualism of Salafism. Abu al-Hasan al-Asy'ari's work, \"al-Luma' fi al-Raddi 'alaAhli al-Zaighiwa al-Bida'\" is considered one of the significant works in the field of Islamic theology that contributed to the establishment of the foundations of Islamic theology, allowing it to survive until today as the teachings of Ahl al-Sunnah wa al-Jama'ah. However, in discussing this work, al-Asy'ari mostly relies on reasoning patterns built on Stoic, Platonic, and Aristotelian logic. These patterns of reasoning are used as a counter to the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the Mujassimah school and the Musabbihah group by applying the Mu'tazilah-rational-religious method and the Salafiyah-religious-textualist method.\u0000 Keywords : Philosophical reasoning, kalam, Abu Hasan al-Asy’ari, al-Luma’","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74188059","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}
In the discourse of philosophy of mysticism, there are at least two opposing views in explaining the expression of mystical experience, namely constructivist and perennialist. The constructivist views that mystical expression is closely related to the mystical tradition that originates so that the symbols used cannot be separated from tradition. This relates to the cognitive qualities possessed by mystics which shape the reality they find. Meanwhile, the perennialist argues that mystical expressions can be separated from tradition, so mystics often use symbols that are universal and cross-tradition. Discovered reality transcends cognitive influence. This article will analyse the comparison of the two views. The method used in this research is comparative analysis to find a middle ground that the two views are possible to juxtapose. I found a meeting point between the two views is the issue of ineffability or the unspeakable nature which is one of the characteristics of mystical experience. This problem shows that the relationship between experience and understanding in the case of spiritual experience is so complex. There are facts that are experienced but cannot be expressed so that mystics choose to remain silent or make paradoxical expressions. Therefore, the solution given is the ineffability character of mystical experience which cannot be ignored by constructivists and at the same time does not show that mystical experience is a pure experience as perennialist claim. Keywords : Constructivist, ineffability, mystical experience, mystical expression, parennialist
{"title":"Perbandingan Konstruktivis dan Parennialis dalam Menjelaskan Pengalaman Mistik","authors":"","doi":"10.14421/ref.v22i2.3923","DOIUrl":"https://doi.org/10.14421/ref.v22i2.3923","url":null,"abstract":"In the discourse of philosophy of mysticism, there are at least two opposing views in explaining the expression of mystical experience, namely constructivist and perennialist. The constructivist views that mystical expression is closely related to the mystical tradition that originates so that the symbols used cannot be separated from tradition. This relates to the cognitive qualities possessed by mystics which shape the reality they find. Meanwhile, the perennialist argues that mystical expressions can be separated from tradition, so mystics often use symbols that are universal and cross-tradition. Discovered reality transcends cognitive influence. This article will analyse the comparison of the two views. The method used in this research is comparative analysis to find a middle ground that the two views are possible to juxtapose. I found a meeting point between the two views is the issue of ineffability or the unspeakable nature which is one of the characteristics of mystical experience. This problem shows that the relationship between experience and understanding in the case of spiritual experience is so complex. There are facts that are experienced but cannot be expressed so that mystics choose to remain silent or make paradoxical expressions. Therefore, the solution given is the ineffability character of mystical experience which cannot be ignored by constructivists and at the same time does not show that mystical experience is a pure experience as perennialist claim.\u0000 Keywords : Constructivist, ineffability, mystical experience, mystical expression, parennialist","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"148 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83806381","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 : 2023-02-27DOI: 10.14421/ref.2022.2202-02
Siti Amallia
Following the trend seems to be a benchmark for teenagers in determining the extent of their level of association. To be recognized as slang teenagers, they are not infrequently willing to leave their identity. Excessive anxiety arises when he feels left behind with precious moments that are worldly. This condition is then associated with self-esteem and self-confidence, especially those involving peers. The focus of the study in this research is the behavior of FoMO (Fear of Missing Out) in adolescents viewed from the existentialism of Herbert Marcuse to gain an understanding of the ethics behind the anxiety experienced by adolescents. This research is (Library Research) using several sources such as books, journals and the internet. The methods used include descriptive, analytical, and interpretive methods to connect existentialism theory with contemporary problems. From the results of the study, it was found that concerns about other people's judgments and good relations with their peers made teenagers lose their original self-identity. The emergence of anxiety that leads to an attitude of insecurity begins to appear when a teenager does not know himself as a whole. Generally, feelings of anxiety in adolescents are related to uploads on social media. Through his analysis, Herbert Marcuse, an existentialist figure, sees the characteristics of a one-dimensional society that can be related to the FoMO phenomenon among teenagers, namely about false needs and images. Adolescents with FoMO tendencies have difficulty in interpreting themselves in substance. They mostly get stuck at the level of form and follow other people. The orientation of free human beings has deviated far from the order of life. So there needs to be a revolution of thought so that teenagers can better understand how to behave, not just follow trends . Keywords : FoMO, youth, social media, Herbert Marcuse, Marxism
追随潮流似乎是青少年决定自己交往程度的基准。为了被认为是俚语青少年，他们往往愿意放弃自己的身份。当他感到与世俗的宝贵时刻擦肩而过时，过度的焦虑就会产生。这种情况与自尊和自信有关，尤其是与同伴有关的情况。本研究的研究重点是从马尔库塞的存在主义视角审视青少年的FoMO (Fear of Missing Out)行为，以理解青少年焦虑背后的伦理。这项研究是(图书馆研究)使用一些资源，如书籍，期刊和互联网。使用的方法包括描述性、分析性和解释性方法，将存在主义理论与当代问题联系起来。从研究结果来看，担心别人的评价和与同龄人的良好关系使青少年失去了最初的自我认同。当一个青少年不了解自己作为一个整体时，焦虑的出现就会导致不安全感的态度。一般来说，青少年的焦虑感与社交媒体上的上传有关。存在主义人物赫伯特·马尔库塞通过他的分析，看到了与青少年FoMO现象有关的一维社会的特征，即关于虚假的需求和形象。有FoMO倾向的青少年很难从本质上解释自己。他们大多停留在形式的层面上，并跟随其他人。自由人类的取向已经远远偏离了生活秩序。所以需要一场思想革命，这样青少年才能更好地理解如何行为，而不仅仅是追随潮流。关键词:FoMO，青年，社交媒体，马尔库塞，马克思主义
{"title":"FoMO (Fear of Missing Out) Among Youth Viewed From Herbert Marcuse’s Perspective","authors":"Siti Amallia","doi":"10.14421/ref.2022.2202-02","DOIUrl":"https://doi.org/10.14421/ref.2022.2202-02","url":null,"abstract":"Following the trend seems to be a benchmark for teenagers in determining the extent of their level of association. To be recognized as slang teenagers, they are not infrequently willing to leave their identity. Excessive anxiety arises when he feels left behind with precious moments that are worldly. This condition is then associated with self-esteem and self-confidence, especially those involving peers. The focus of the study in this research is the behavior of FoMO (Fear of Missing Out) in adolescents viewed from the existentialism of Herbert Marcuse to gain an understanding of the ethics behind the anxiety experienced by adolescents. This research is (Library Research) using several sources such as books, journals and the internet. The methods used include descriptive, analytical, and interpretive methods to connect existentialism theory with contemporary problems. From the results of the study, it was found that concerns about other people's judgments and good relations with their peers made teenagers lose their original self-identity. The emergence of anxiety that leads to an attitude of insecurity begins to appear when a teenager does not know himself as a whole. Generally, feelings of anxiety in adolescents are related to uploads on social media. Through his analysis, Herbert Marcuse, an existentialist figure, sees the characteristics of a one-dimensional society that can be related to the FoMO phenomenon among teenagers, namely about false needs and images. Adolescents with FoMO tendencies have difficulty in interpreting themselves in substance. They mostly get stuck at the level of form and follow other people. The orientation of free human beings has deviated far from the order of life. So there needs to be a revolution of thought so that teenagers can better understand how to behave, not just follow trends .\u0000 Keywords : FoMO, youth, social media, Herbert Marcuse, Marxism","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91008703","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}
Islam dan Kebudayaan merupakan dua hal yang tidak terpisahkan dalam kajian Islam di Indonesia. Hal tersebut telah terbuktikan lewat hadirnya berbagai literature sejarah Islam di Indonesia dan fenomena praktik-praktik keislaman-kebudayaan yang ada, baik yang telah dikaji oleh para peneliti dan akademisi, maupun yang belum. Salah satu praktik kesenian Islam ‘Sholawat Emprak’, yang mengintegrasikan antara kesenian Jawa dan sholawat kepada Nabi saw –yang kemudian menjadi objek kajian dalam penelitian ini–, merupakan salah satu kasus representatif yang dapat digunakan untuk melihat lebih jauh tentang kedekatan Islam dan Budaya di Indonesia. Dalam penelitian ini, penulis hendak menunjukkan unsur sufistik di dalam praktek kesenian tersebut berdasarkan konsep praktik sufistik Jalaluddin Rumi. Penelitian ini menggunakan metode kualitatif lapangan (qualitative-field research) dengan melakukan observasi dan wawancara, serta didukung dengan sumber-sumber referensi tertulis yang ada. Hasil penelitian menunjukkan bahwa praktik kesenian ‘Sholawat Emprak’ yang dilakukan di Pesantren Kaliopak Yogyakarta memiliki nilai-nilai sufistik yang melekat, berdasar hubungan keidentikan dengan konsep sufistiknya Jalaluddin Rumi. Hal itu ditunjukkan dengan kesamaan unsur-unsur yang ada, seperti teks (sya’ir), musik, dan tarian; yang ketiganya sama-sama ada, baik dalam praktik sufistiknya Jalaluddin Rumi maupun dalam praktik kesenian Sholawat Emprak. Kata Kunci: Sholawat Emprak, Tasawuf, Sama’, Sufi Musik, Jalaluddin Rumi.
{"title":"Karakter Sufistik Jalaluddin Rumi dalam Praktik Kesenian ‘Sholawat Emprak’ di Pesantren Kaliopak Yogyakarta","authors":"Atin Suhartini, Mukhamad Saifunnuha","doi":"10.14421/ref.v22i2.3947","DOIUrl":"https://doi.org/10.14421/ref.v22i2.3947","url":null,"abstract":"Islam dan Kebudayaan merupakan dua hal yang tidak terpisahkan dalam kajian Islam di Indonesia. Hal tersebut telah terbuktikan lewat hadirnya berbagai literature sejarah Islam di Indonesia dan fenomena praktik-praktik keislaman-kebudayaan yang ada, baik yang telah dikaji oleh para peneliti dan akademisi, maupun yang belum. Salah satu praktik kesenian Islam ‘Sholawat Emprak’, yang mengintegrasikan antara kesenian Jawa dan sholawat kepada Nabi saw –yang kemudian menjadi objek kajian dalam penelitian ini–, merupakan salah satu kasus representatif yang dapat digunakan untuk melihat lebih jauh tentang kedekatan Islam dan Budaya di Indonesia. Dalam penelitian ini, penulis hendak menunjukkan unsur sufistik di dalam praktek kesenian tersebut berdasarkan konsep praktik sufistik Jalaluddin Rumi. Penelitian ini menggunakan metode kualitatif lapangan (qualitative-field research) dengan melakukan observasi dan wawancara, serta didukung dengan sumber-sumber referensi tertulis yang ada. Hasil penelitian menunjukkan bahwa praktik kesenian ‘Sholawat Emprak’ yang dilakukan di Pesantren Kaliopak Yogyakarta memiliki nilai-nilai sufistik yang melekat, berdasar hubungan keidentikan dengan konsep sufistiknya Jalaluddin Rumi. Hal itu ditunjukkan dengan kesamaan unsur-unsur yang ada, seperti teks (sya’ir), musik, dan tarian; yang ketiganya sama-sama ada, baik dalam praktik sufistiknya Jalaluddin Rumi maupun dalam praktik kesenian Sholawat Emprak. \u0000Kata Kunci: Sholawat Emprak, Tasawuf, Sama’, Sufi Musik, Jalaluddin Rumi.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"71 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88495881","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}
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