Pub Date : 2022-02-25DOI: 10.14421/ref.2021.2102-07
M. N. Waliyuddin
Academic debates about spirituality have been going on for a long time with varied narratives. Sufism, as one who also discussed it, presents a view of spirituality in terms of Islamic metaphysics and meta-psychological understanding in the paradigm of interconnection between creation and the Creator. Meanwhile, Neuroscience, as a new science developed from the findings of Santiago Ramón y Cajal (1852-1934) regarding the nerve function of the human brain, presents a different view and tends to be rational, logical, and materialistic. This paper is a comparative study that discusses how the two sciences describe their explanations of spirituality. This literature research observes a number of relevant references, the latest research results, some debates in several forums, and then dissects it using critical discourse analysis. The results obtained indicate that there is a contradictory explanation on the one hand or a (separate) compartment between the meaning of spirituality in the Sufism perspective and the Neuroscience point of view. On the opposite side, there are several research efforts that elaborate spirituality in Sufism to have a complementary relationship (complementary) with Neuroscience. Even so, there is a kind of narrative impression that forces the concept of spirituality according to Neuroscience to support the conception of spirituality in the view of Sufism. As a follow-up discussion regarding this matter, it can be seen that there is a kind of research tendency that is testimonial and seeks confirmation of the initial assumptions of their research and builds arguments based on their tastes of knowledge.
关于灵性的学术辩论已经持续了很长时间，有不同的叙述。苏菲主义，作为一个也讨论过它的人，提出了一种关于灵性的观点，在伊斯兰形而上学和元心理学的理解范式中，创造与创造者之间的相互联系。与此同时，神经科学作为一门从Santiago Ramón y Cajal(1852-1934)关于人类大脑神经功能的发现发展起来的新科学，呈现出不同的观点，并倾向于理性、逻辑和唯物主义。本文是一项比较研究，讨论了两种科学如何描述他们对灵性的解释。本文献研究观察了大量的相关文献、最新的研究成果、几个论坛上的一些争论，然后运用批评话语分析对其进行剖析。所获得的结果表明，一方面，在苏菲主义观点和神经科学观点的灵性意义之间存在矛盾的解释或(单独的)间隔。另一方面，有几项研究努力阐述了苏菲主义的灵性与神经科学的互补关系。即便如此，还是有一种叙事印象迫使神经科学的灵性概念支持苏菲主义的灵性概念。在对此事的后续讨论中，可以看到，有一种研究倾向是证明性的，他们寻求证实他们研究的初始假设，并根据他们的知识品味来构建论点。
{"title":"SPIRITUALITAS DALAM PERSPEKTIF TASAWUF DAN NEUROSAINS: RELASI KOMPLEMENTER ATAU KOMPARTEMEN?","authors":"M. N. Waliyuddin","doi":"10.14421/ref.2021.2102-07","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-07","url":null,"abstract":"Academic debates about spirituality have been going on for a long time with varied narratives. Sufism, as one who also discussed it, presents a view of spirituality in terms of Islamic metaphysics and meta-psychological understanding in the paradigm of interconnection between creation and the Creator. Meanwhile, Neuroscience, as a new science developed from the findings of Santiago Ramón y Cajal (1852-1934) regarding the nerve function of the human brain, presents a different view and tends to be rational, logical, and materialistic. This paper is a comparative study that discusses how the two sciences describe their explanations of spirituality. This literature research observes a number of relevant references, the latest research results, some debates in several forums, and then dissects it using critical discourse analysis. The results obtained indicate that there is a contradictory explanation on the one hand or a (separate) compartment between the meaning of spirituality in the Sufism perspective and the Neuroscience point of view. On the opposite side, there are several research efforts that elaborate spirituality in Sufism to have a complementary relationship (complementary) with Neuroscience. Even so, there is a kind of narrative impression that forces the concept of spirituality according to Neuroscience to support the conception of spirituality in the view of Sufism. As a follow-up discussion regarding this matter, it can be seen that there is a kind of research tendency that is testimonial and seeks confirmation of the initial assumptions of their research and builds arguments based on their tastes of knowledge.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"16 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75147279","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 : 2022-02-25DOI: 10.14421/ref.2021.2102-06
Ikhbar F Zifamina
Ibn ‘Arabi is a great sufi master in the history of Islam that is often misunderstood and revered and yet defended in theological matters. One of the Islamic scholars who defended Ibn ‘Arabi in theological context was Imam Abdul Wahhab Asy-Sya’rani. His book, entitled al-Yawaqit wa al-Jawahir fi Bayan ‘Aqaid al-Akabir, contained a script beetwen kalam and tasawuf especially an apology of Imam Sya’rani that to defense Ibn ‘Arabi according to the Futuhat al-Makkiyyah. This reseacrh focuses on the study of the book by critical analysis of the apology or defense of Imam Sya’rani over Ibn ‘Arabi in theological context, esepecially on the problem of tanzih (trancendece) and tasybih(immanence). The urgency of this study to show the dialectic of both Islamic discourses, kalam and tasawuf, which intertwined with each other and open a dialogue space beetwen of two. Hence, this study uses a theological approach with critical analysis method. The author of the study then found that : First, Al-Yawaqit wa al-Jawahir indicates that Imam Sya’rani in tanzih and tasybih more like a Ibn ‘Arabi’s synthesis or harmonization either. Second, the theological apology of Imam Sya’rani which defense Ibn ‘Arabi is more apologetic and justifical with jawab wa su’al response pattern as the mutakallim.
伊本·阿拉比是伊斯兰历史上一位伟大的苏菲派大师，他经常被误解和尊敬，但在神学问题上却为他辩护。在神学背景下为伊本·阿拉比辩护的伊斯兰学者之一是伊玛目阿卜杜勒·瓦哈比·阿西-赛拉尼。他的书，题为al-Yawaqit wa al-Jawahir fi Bayan ' Aqaid al-Akabir，包含了kalam和tasawuf之间的脚本，特别是伊玛目Sya ' rani的道歉，根据Futuhat al-Makkiyyah为伊本阿拉伯人辩护。本研究的重点是通过批判性分析伊玛目Sya ' rani在神学背景下对伊本·阿拉比的道歉或辩护来研究这本书，特别是关于tanzih(出神)和tasybih(内在)的问题。这项研究的紧迫性在于展示伊斯兰话语卡拉姆和塔萨乌夫的辩证法，它们相互交织在一起，并在两者之间打开一个对话空间。因此，本研究采用神学方法与批判分析方法。该研究的作者随后发现:首先，Al-Yawaqit wa al-Jawahir表明伊玛目Sya ' rani在tanzih和tasybih中更像是伊本阿拉伯人的合成或协调。其次，伊玛目Sya’rani为伊本·阿拉比辩护的神学辩白更具有辩白性和正当性，以贾瓦布·瓦苏al的回应模式为穆塔卡林。
{"title":"Apologi Teologis atas Ibn'Arabi : Analisis Kritis Kitab Al-Yawaqit wa al-Jawahir fi 'Aqaid al-Akabir Karya Imam Sya'rani","authors":"Ikhbar F Zifamina","doi":"10.14421/ref.2021.2102-06","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-06","url":null,"abstract":"Ibn ‘Arabi is a great sufi master in the history of Islam that is often misunderstood and revered and yet defended in theological matters. One of the Islamic scholars who defended Ibn ‘Arabi in theological context was Imam Abdul Wahhab Asy-Sya’rani. His book, entitled al-Yawaqit wa al-Jawahir fi Bayan ‘Aqaid al-Akabir, contained a script beetwen kalam and tasawuf especially an apology of Imam Sya’rani that to defense Ibn ‘Arabi according to the Futuhat al-Makkiyyah. This reseacrh focuses on the study of the book by critical analysis of the apology or defense of Imam Sya’rani over Ibn ‘Arabi in theological context, esepecially on the problem of tanzih (trancendece) and tasybih(immanence). The urgency of this study to show the dialectic of both Islamic discourses, kalam and tasawuf, which intertwined with each other and open a dialogue space beetwen of two. Hence, this study uses a theological approach with critical analysis method. The author of the study then found that : First, Al-Yawaqit wa al-Jawahir indicates that Imam Sya’rani in tanzih and tasybih more like a Ibn ‘Arabi’s synthesis or harmonization either. Second, the theological apology of Imam Sya’rani which defense Ibn ‘Arabi is more apologetic and justifical with jawab wa su’al response pattern as the mutakallim.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"68 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74620698","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 : 2022-02-02DOI: 10.14421/ref.2021.2102-04
Imamul Wathoni
Wilfred Cantwell Smith is one of scholars of religion who tries to compose a concept with vague delineation related to Islam as religion. It is in essence much related to the word piety, in turn related much to Iman as instrument through which human grasps the consciousness and fact of God, manifested in Submission to His will. Smith starts by deconstructing religion both as a term and concept, including Islam as species of religion. What is understood as religion is basically nothing on earth, and yet the phenomena of religiousness is easy to discover, namely as response to the Divinity. Such understanding is referred to personal and individual experience. Smith, therefore, understands Islam as self-entity and distinguishable from other, emphasized on several meanings of Islam, 1. Islam is personal submission (in the form of verbal noun, it is ideal and true sense), 2. Islam which is embodied in community (it is refied sense from sociological lens produced by cumulative tradition), 3. Islam in terms of institutionalism that its adherents refer to, be manifested in al-Qur’an and al-Hadits through which its name and all teaching come into being (since it is the fruit of cumulative tradition which adheres to historical process, it is therefore mundane).
{"title":"Conception of Islam in the Religious Study (The Analysis of W.C Smith’s Thought)","authors":"Imamul Wathoni","doi":"10.14421/ref.2021.2102-04","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-04","url":null,"abstract":"Wilfred Cantwell Smith is one of scholars of religion who tries to compose a concept with vague delineation related to Islam as religion. It is in essence much related to the word piety, in turn related much to Iman as instrument through which human grasps the consciousness and fact of God, manifested in Submission to His will. Smith starts by deconstructing religion both as a term and concept, including Islam as species of religion. What is understood as religion is basically nothing on earth, and yet the phenomena of religiousness is easy to discover, namely as response to the Divinity. Such understanding is referred to personal and individual experience. Smith, therefore, understands Islam as self-entity and distinguishable from other, emphasized on several meanings of Islam, 1. Islam is personal submission (in the form of verbal noun, it is ideal and true sense), 2. Islam which is embodied in community (it is refied sense from sociological lens produced by cumulative tradition), 3. Islam in terms of institutionalism that its adherents refer to, be manifested in al-Qur’an and al-Hadits through which its name and all teaching come into being (since it is the fruit of cumulative tradition which adheres to historical process, it is therefore mundane).","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"50 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80629885","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 : 2022-02-02DOI: 10.14421/ref.2021.2102-03
Ghulam Falach, Ridhatullah Assya'bani
This paper will dissect the role of Sufism in the era of modern society. The era of modernity with all its advances, from the outward side, is sufficient for the life of modern society, while from the spiritual side of modern society there is still a drought of spiritual values, such as the loss of morals, mismatches in the application of science and technology, the decline in the quality of faith, individualistic and materialistic attitudes can be resolved with Sufism with using the method. Until now, Sufism is believed to be able to solve various crises of modern society. Therefore Sufism can be used as a means and fulfillment of human needs from the spiritual side. This modernity has also generated industrialization, science, and technology, which have increasingly influenced life, resulting in a shift in patterns and lifestyles, where moral values, ethics, and teachings began to be abandoned because they were deemed incompatible with modern values. At this point, there is a crisis of existence and spiritual aridity. Through the implementation of Sufism in the modern era, it is very much needed by transforming the understanding of Sufism, not only maqamat and awhile, but modifying Sufism in such a way that it becomes dynamic and open so that it is easily understood and practiced by humans in modern times. Sufism as a means to get closer to God is expected to be able to overcome the spiritual crisis because with its values Sufism can provide a balance in human life. From the results of the analysis, it can be seen that Sufism has a breath of fresh air to overcome the various problems of modern society and to balance between lahiriyah and batiniyah. Also, Sufism becomes important for the life of modern society because Sufism can function as a controller and controller of humans so that the human dimension is not reduced by modernization that directs humans to anomalous values so that it will lead humans to the achievement of moral superiority.
{"title":"Peran Tasawuf Di Era Masyarakat Modern \"Peluang dan Tantangan”","authors":"Ghulam Falach, Ridhatullah Assya'bani","doi":"10.14421/ref.2021.2102-03","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-03","url":null,"abstract":"This paper will dissect the role of Sufism in the era of modern society. The era of modernity with all its advances, from the outward side, is sufficient for the life of modern society, while from the spiritual side of modern society there is still a drought of spiritual values, such as the loss of morals, mismatches in the application of science and technology, the decline in the quality of faith, individualistic and materialistic attitudes can be resolved with Sufism with using the method. Until now, Sufism is believed to be able to solve various crises of modern society. Therefore Sufism can be used as a means and fulfillment of human needs from the spiritual side. This modernity has also generated industrialization, science, and technology, which have increasingly influenced life, resulting in a shift in patterns and lifestyles, where moral values, ethics, and teachings began to be abandoned because they were deemed incompatible with modern values. At this point, there is a crisis of existence and spiritual aridity. Through the implementation of Sufism in the modern era, it is very much needed by transforming the understanding of Sufism, not only maqamat and awhile, but modifying Sufism in such a way that it becomes dynamic and open so that it is easily understood and practiced by humans in modern times. Sufism as a means to get closer to God is expected to be able to overcome the spiritual crisis because with its values Sufism can provide a balance in human life. From the results of the analysis, it can be seen that Sufism has a breath of fresh air to overcome the various problems of modern society and to balance between lahiriyah and batiniyah. Also, Sufism becomes important for the life of modern society because Sufism can function as a controller and controller of humans so that the human dimension is not reduced by modernization that directs humans to anomalous values so that it will lead humans to the achievement of moral superiority.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"10 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82801734","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 : 2022-02-02DOI: 10.14421/ref.2021.2102-01
Saripuddin Saripuddin, Ahmad Syukri, B. Badarussyamsi
This article discusses a comparative study between the Islamization of knowledge, Islamic science, and the transintegrasi of sciences. What are the similarities and differences between the three? Why do the three of them have different views about the form of the encounter between science and Islam? To answer this question, this article uses an epistemological and historical approach. This article finds that there are two similarities between the three, namely they an Islamic response to the development of science and they reject secularism. Meanwhile, the difference between the three lies in the emphasis and the details of the key concepts. The difference between the three occurs because of the different epistemological and historical backgrounds between the three.
{"title":"ISLAM DAN SAINS: ANTARA ISLAMISASI ILMU, PENGILMUAN ISLAM, DAN TRANSINTEGRASI ILMU","authors":"Saripuddin Saripuddin, Ahmad Syukri, B. Badarussyamsi","doi":"10.14421/ref.2021.2102-01","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-01","url":null,"abstract":"This article discusses a comparative study between the Islamization of knowledge, Islamic science, and the transintegrasi of sciences. What are the similarities and differences between the three? Why do the three of them have different views about the form of the encounter between science and Islam? To answer this question, this article uses an epistemological and historical approach. This article finds that there are two similarities between the three, namely they an Islamic response to the development of science and they reject secularism. Meanwhile, the difference between the three lies in the emphasis and the details of the key concepts. The difference between the three occurs because of the different epistemological and historical backgrounds between the three.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89562186","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 : 2022-02-02DOI: 10.14421/ref.2021.2102-05
M. Afandi
This article explains transformative theology according to Moeslim Abdurrahman. In essence, theology is not only a problem with God but is closely related to social problems. The assumption that the scope of theology is only in the vertical realm requires a more serious review because this is a very narrow view. Theology should provide space to pay attention to social conditions in society, to see social inequality, injustice, and oppression. Then proceed to read the social structure critically, to find the cause of the social problem. The re-reading of Islamic theology is carried out so that it remains relevant to the times, able to solve existing social problems. This research is a literature study using qualitative methods, to analyze the data using an interpretation method, while the approach uses a social approach. The results of this research are the essence of transformative theology according to Moeslim Abdurrahman, the methods of transformative theology, and the goals of transformative theology.
{"title":"Teologi Transformatif Pemikiran Moeslim Abdurrahman","authors":"M. Afandi","doi":"10.14421/ref.2021.2102-05","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-05","url":null,"abstract":"This article explains transformative theology according to Moeslim Abdurrahman. In essence, theology is not only a problem with God but is closely related to social problems. The assumption that the scope of theology is only in the vertical realm requires a more serious review because this is a very narrow view. Theology should provide space to pay attention to social conditions in society, to see social inequality, injustice, and oppression. Then proceed to read the social structure critically, to find the cause of the social problem. The re-reading of Islamic theology is carried out so that it remains relevant to the times, able to solve existing social problems. This research is a literature study using qualitative methods, to analyze the data using an interpretation method, while the approach uses a social approach. The results of this research are the essence of transformative theology according to Moeslim Abdurrahman, the methods of transformative theology, and the goals of transformative theology.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"10875 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78426266","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 : 2022-02-02DOI: 10.14421/ref.2021.2102-02
M. Taufik
The theme in this paper is about the ethical principles of HAMKA in the context of moral development in Indonesia. The theme of ethics is commonly discussed in various scientific works, but what makes it interesting is that he is one of the greatest thinkers in Indonesia who is also known as a scholar, writer, expert on Sufism, and as a philosopher. This is what underlies the author to examine and seek answers to the problem formulas, namely how is the concept of HAMKA ethics and how are the principles of HAMKA ethics in the context of moral development of the Indonesian? The method I use is a qualitative research method in the form of library research, namely by using the content analysis method. The content of each material can be in the form of sources from books, journals, or articles that are relevant to the topics that have been investigated, analyzed, and synthesized to form a complete concept in answering research questions. The result of this research is that HAMKA ethics has the characteristics of rational-religious ethics. HAMKA made the basis of its ethics from Greek ethical concepts to Muslim philosophers such as Ibn Miskawaih and al-Ghazali. HAMKA synthesizes ethical thoughts from philosophers with moral values taught by Islam through the Qur'an and Hadith.
{"title":"ETIKA HAMKA Konteks Pembangunan Moral Bangsa Indonesia","authors":"M. Taufik","doi":"10.14421/ref.2021.2102-02","DOIUrl":"https://doi.org/10.14421/ref.2021.2102-02","url":null,"abstract":"The theme in this paper is about the ethical principles of HAMKA in the context of moral development in Indonesia. The theme of ethics is commonly discussed in various scientific works, but what makes it interesting is that he is one of the greatest thinkers in Indonesia who is also known as a scholar, writer, expert on Sufism, and as a philosopher. This is what underlies the author to examine and seek answers to the problem formulas, namely how is the concept of HAMKA ethics and how are the principles of HAMKA ethics in the context of moral development of the Indonesian? The method I use is a qualitative research method in the form of library research, namely by using the content analysis method. The content of each material can be in the form of sources from books, journals, or articles that are relevant to the topics that have been investigated, analyzed, and synthesized to form a complete concept in answering research questions. The result of this research is that HAMKA ethics has the characteristics of rational-religious ethics. HAMKA made the basis of its ethics from Greek ethical concepts to Muslim philosophers such as Ibn Miskawaih and al-Ghazali. HAMKA synthesizes ethical thoughts from philosophers with moral values taught by Islam through the Qur'an and Hadith.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72680870","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 : 2022-01-18DOI: 10.14421/ref.2021.2101-02
U. Samsiyah
This article describes the concept of the state promoted by al-Farabi and its contextualization with politics in Indonesia.This discussion is interesting because there are several values in al-Farabi's thought that can be contextualized with the political system in Indonesia.For this reason, this article carries two problem formulations, namely how is the concept of the state promoted by al-Farabi?How is the contextualization of al-Farabi's concept of state with the political system in Indonesia?By using a literature review, this article finds that al-Farabi's thoughts are a combination of his reading of Plato's and Aristotle's thoughts with Islamic religious doctrines.Al-Farabi constructs an ideal state form in which there are good people and leaders who aim to achieve happiness.The Indonesian state in al-Farabi's country classification can be equated with al-Farabi's democratic state,namely there are some similarities with the Pancasila democratic system which is the Indonesian state administration system.
{"title":"KONSEP NEGARA DALAM FILSAFAT POLITIK AL-FARABI DAN KONTEKSTUALISASINYA DI INDONESIA","authors":"U. Samsiyah","doi":"10.14421/ref.2021.2101-02","DOIUrl":"https://doi.org/10.14421/ref.2021.2101-02","url":null,"abstract":"This article describes the concept of the state promoted by al-Farabi and its contextualization with politics in Indonesia.This discussion is interesting because there are several values in al-Farabi's thought that can be contextualized with the political system in Indonesia.For this reason, this article carries two problem formulations, namely how is the concept of the state promoted by al-Farabi?How is the contextualization of al-Farabi's concept of state with the political system in Indonesia?By using a literature review, this article finds that al-Farabi's thoughts are a combination of his reading of Plato's and Aristotle's thoughts with Islamic religious doctrines.Al-Farabi constructs an ideal state form in which there are good people and leaders who aim to achieve happiness.The Indonesian state in al-Farabi's country classification can be equated with al-Farabi's democratic state,namely there are some similarities with the Pancasila democratic system which is the Indonesian state administration system.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"411 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79908806","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 : 2022-01-18DOI: 10.14421/ref.2021.2101-06
Raha Bistara
This article shows how the demonstrative method (burhani) is more superior to rhetoric (khatabbi) and dialectic method (jaddali), the use of the demonstrative method is based on the utilization of the mind. Ibn Rusyd stated that the demonstrative method is considered the right method for seeking the answers above the questions on the subject of religion and philosophy. However, it is not amazed Ibn Rusyd used a demonstrative method to criticize the Mutakallimun Ash’ariyah and his followers especially Imam Al-Ghazali. Ibn Rusyd also criticized Ibn sina and Zahiriyah group with the method they used. There was confusion for the answer to who they presented regarding religious and philosophical problems. While there were many problems with their views especially in their books. This article used the library research method which uses literature either in the form of books, or notes from previous research reports. While the sources of this research there are two sources as primary source and secondary sources. This result of this research revealed that Ibn Rushd’s philosophy critical method from authentic sources related to the problem. Although, by the use of various sources used, it is hoped there will be a new finding related to demonstrative method initiated by Ibn Rushd in refuting the arguments of rhetorical and dialectical groups which are not deep, explicit, and simple. As well as providing the new formulas that are fresher and more varied concerning the answer about the problems of religion and philosophy.
{"title":"KEUNGGULAN METODE DEMONSTRATIF TERHADAP METODE RETORIKA DAN DIALEKTIKA: MENGUAK METODE KRITIK FILSAFAT IBN RUSYD","authors":"Raha Bistara","doi":"10.14421/ref.2021.2101-06","DOIUrl":"https://doi.org/10.14421/ref.2021.2101-06","url":null,"abstract":"This article shows how the demonstrative method (burhani) is more superior to rhetoric (khatabbi) and dialectic method (jaddali), the use of the demonstrative method is based on the utilization of the mind. Ibn Rusyd stated that the demonstrative method is considered the right method for seeking the answers above the questions on the subject of religion and philosophy. However, it is not amazed Ibn Rusyd used a demonstrative method to criticize the Mutakallimun Ash’ariyah and his followers especially Imam Al-Ghazali. Ibn Rusyd also criticized Ibn sina and Zahiriyah group with the method they used. There was confusion for the answer to who they presented regarding religious and philosophical problems. While there were many problems with their views especially in their books. This article used the library research method which uses literature either in the form of books, or notes from previous research reports. While the sources of this research there are two sources as primary source and secondary sources. This result of this research revealed that Ibn Rushd’s philosophy critical method from authentic sources related to the problem. Although, by the use of various sources used, it is hoped there will be a new finding related to demonstrative method initiated by Ibn Rushd in refuting the arguments of rhetorical and dialectical groups which are not deep, explicit, and simple. As well as providing the new formulas that are fresher and more varied concerning the answer about the problems of religion and philosophy.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73757311","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 : 2022-01-18DOI: 10.14421/ref.2021.2101-03
Aris Priyanto, Mita Mahda Saputri, Rizki Fauzi
This article describes the moderate behavior of students in religion in the context of independent learning by taking a case study of IAIN Pekalongan students.Moderate religious behavior is very important for students.Students are expected to be uswatun khasanah(good role models) in building religious character for this nation's generation.The religious character of students will make this nation have a strong power in upholding Islamic teachings properly and correctly.Articles use descriptive method, namely describing various forms of moderate religious behavior carried out by IAIN Pekalongan students.Various student religious behaviors were observed, recorded, collected and described as an effort to find the data being studied.The results of this study indicate that students who practice religion moderately have:1) good and right spirituality,2) more tawasuth, tawazun, ta'adul, and tasamuh,3) feel the comfort of learning (Freedom of Learning).
{"title":"MODERASI BERAGAMA DAN MERDEKA BELAJAR: STUDI PRILAKU MODERAT MAHASISWA IAIN PEKALONGAN","authors":"Aris Priyanto, Mita Mahda Saputri, Rizki Fauzi","doi":"10.14421/ref.2021.2101-03","DOIUrl":"https://doi.org/10.14421/ref.2021.2101-03","url":null,"abstract":"This article describes the moderate behavior of students in religion in the context of independent learning by taking a case study of IAIN Pekalongan students.Moderate religious behavior is very important for students.Students are expected to be uswatun khasanah(good role models) in building religious character for this nation's generation.The religious character of students will make this nation have a strong power in upholding Islamic teachings properly and correctly.Articles use descriptive method, namely describing various forms of moderate religious behavior carried out by IAIN Pekalongan students.Various student religious behaviors were observed, recorded, collected and described as an effort to find the data being studied.The results of this study indicate that students who practice religion moderately have:1) good and right spirituality,2) more tawasuth, tawazun, ta'adul, and tasamuh,3) feel the comfort of learning (Freedom of Learning).","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89286353","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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