Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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A STUDY OF JOHN WANSBROUGH THOUGHTS ON QUR’ANIC STUDIES: SOURCE AND METHODS OF SCRIPTURAL INTERPRETATION
Full text linkThe study of Islam, particularly Quranic studies, has been shaped by various methodologies and interpretations introduced by Western scholars. Among them, John Wansbrough’s provocative insights in his methodological approach stand out. Wansbrough’s historical and literary analysis challenges traditional views by proposing that the Quran is a product of cultural evolution and influence. This article delves into Wansbrough’s perspective, focusing on his work ‘The Quranic Studies: Sources and Methods of Scriptural Interpretation.’ This study reveals Wansbrough’s arguments about the possibility of Jewish-Christian traditions in the Quran, the role of cultural contexts, and the evolution of the Quranic text. Wansbrough’s methods, including historical scepticism and literary analysis, have triggered both support and criticism. Wansbrough suggests that sacred texts, such as the Quran, may consist of different layers and undergo changes and revisions over time, especially due to cultural, political, and social influences. Although some scholars view Wansbrough’s methods as too sceptical and controversial, others consider them to provide valuable insights into the history and development of sacred texts. Scholars such as Fazlur Rahman have criticized Wansbrough’s theories, defending traditional views. However, supporters argue that Wansbrough’s ideas expand the boundaries of Quranic studies. Ultimately, this article explores and demonstrates open and critical discussions within the realm of Islamic studies, acknowledging various perspectives to achieve a deeper understanding of the complex origins and interpretations of the Quran. This research uses a qualitative approach and literature analysis to understand John Wansbrough’s thinking. Open and critical discussions are necessary for Islamic studies to understand the various perspectives and methods in uncovering the meaning of the Quran and the history of Islam.Bidang studi Islam, khususnya studi Al-Quran, telah dibentuk oleh berbagai metodologi dan interpretasi yang diperkenalkan oleh para sarjana Barat. Di antara mereka, pemikiran John Wansbrough menonjol dengan wawasan provokatif dan pendekatan metodologisnya. Analisis historis dan sastra Wansbrough menantang pandangan tradisional dengan mengusulkan bahwa Al-Quran adalah produk dari evolusi dan pengaruh budaya. Artikel ini menggali perspektif Wansbrough, dengan fokus pada karyanya "Studi Al-Quran: Sumber dan Metode Interpretasi Naskah." Studi ini mengungkapkan argumen-argumen Wansbrough mengenai kemungkinan perpaduan tradisi Yahudi-Kristen dalam Al-Quran, peran konteks budaya, dan evolusi teksnya. Metode Wansbrough, termasuk skeptisisme historis dan telaah sastra, telah memicu dukungan dan kritik. Sarjana seperti Fazlur Rahman mengkritik teori-teori Wansbrough, membela pandangan tradisional. Namun, para pendukung berpendapat bahwa gagasan-gagasan Wansbrough memperluas batas-batas studi Al-Quran. Pada akhirnya, eksplorasi ini memperlihatkan perlunya diskusi terbuka dan kritis dalam ranah studi Islam, mengakui berbagai pandangan untuk mencapai pemahaman yang lebih dalam mengenai asal-usul dan interpretasi kompleks Al-Quran. Penelitian ini menggunakan pendekatan kualitatif dan analisis kepustakaan untuk memahami pemikiran John Wansbrough. Diskusi yang terbuka dan kritis diperlukan dalam kajian Islam untuk memahami berbagai perspektif dan metode dalam mengungkap makna Al-Qur'an dan sejarah Islam
KLASIFIKASI ILMU PENGETAHUAN DALAM PERSPEKTIF JĀBIR BIN ḤAYYĀN
Full text linkThe central purpose of this article is to provide a preliminary exploration on epistemological background of the classical Islamic sciences through the investigation on the classification of knowledge. One of the earliest exponent to turn to this problem is Jābir bin Ḥayyān (Geber) (721 - 815 AD), known as the Father of Arabic and – indirectly – Latin Alchemy. Start on describing Jābir’s profile and his significance in Islamic philosophy, this article discusses the classification of knowledge according to him in his book “Kitāb al-Ḥudūd” (Book of Limits), in which he make his own classification of various knowledge. It finally deals with the philosophical basis of the classification and the intellectual perspective of its author
MAQĀMĀT DALAM MANTHIQ AL-THAYR AL-ATTĀR
Full text linkAttār is one to be accounted amongst the greatest sufi poets of Persia sufis in the history of Sufism who has notable contibution to the esoteric Islam (Sufism). He packed his mystical teachings in the form of poetry and verse, -to be more interactive and expressive- though his teachings are not different with his predecessors, particularly of those who inspired by the principle of mystical union; and Attār is among the Sufis who have managed to reach the highest peak in the mystical journey. According to Attār , there are seven valleys that must be passed by spiritual traveler (sālik) in his mystical journey, as mentioned in Manthiq al-Thayr. In this work he use the language of poetry to reveal the process of a servant to God through the stages (maqāmāt), and Attār gives the parable maqāmāt is like a bird -burung flying looking for the king. Attār call maqāmāt is the term valleys, of which there are seven valleys
PRIMORDIAL VERSTEHEN AND CONNOTATIVE SIGNIFICATION VIEWS OF PHILOSOPHICAL SUFISM TRADITION
No full textThe integration of modern Western philosophy with the study of Sufism tradition wasn’t quite familiar. So far, philosophical Sufism is often studied from the perspective of neo-platonic philosophy which is famous for its emanation doctrine. Through this research, the author proposes a new integration by using the philosophical concept of Heidegger’s hermeneutics and Roland Barthes’s semiotics as perspectives in studying the phenomena of the philosophical Sufism tradition. The hermeneutic theory of Martin Heidegger used in this research is existential primordial verstehen and the theory of facticity. Whereas Semiotic theory used in this research is Roland Barthes’s theory of order of signification which is used to analyze Sufi’s connotative interpretation of the Qur’an verse. The method used in this research is analysis descriptive by a combined table of hermeneutic and semiotic theories through library research on several primary sources concerning Sufi’s interpretation such as Miftahus Sufi, al-Luma‘, Shaṭaḥāt al-Sūfiyyah, etc. As a result, in the perspective of Sufism Primordial Verstehen, the doctrines of Sufism such as ittiḥād, ḥulūl, and waḥdah al-wujūd could be understood as existential primordial understanding in contemplating Sufi’s existence in the world and his arrival at the understanding of Allah as the only existing Being
EXAMINING THE COMPONENT OF TRUTH IN ART BASED ON MULLA ṢADRĀ’S OPINIONS
No full textHow can the presence of truth in art be philosophically justified? A fundamental question that can be answered in the wisdom of Mullā Ṣadrā, one of the most important philosophers of Islam. The importance of the question of the relationship between art and truth arises from the state of art in the present era. In fact, the degradation of reason in front of feeling from the nineteenth century until today has made the field of arts devoid of any representation of the truth and caused the importance and originality of finding pleasure or evoking feelings in the arts. Therefore, with a philosophical approach and relying on the descriptive-analytical method, at first, it described the fundamental of truth and delusion, the unity of the world, and the known, practical reason and the function of imagination in shaping intellectual concepts based on Mullā Ṣadrā’s views, and then with relying on those principles, he has examined the formation of truth-based works of art. The most important conclusion of the article is that art is not the only product of the feelings and taste of its creator; Rather, the artist, in his understanding of the truth, prepares the ground for its manifestation in the work of art. With this characteristic, art finds a form of rational knowledge, and symbolic and mystical arts are among the most important examples of this type of artistic creation
PHILOSOPHICAL REFLECTION ON THE INTERCONNECTION OF LIFE, RELIGION, AND HISTORY: A CRITICAL APPROACH TO HISTORICAL WRITING
Full text linkOur life and religion always need history, but how historical experience leaves messages, understood and written, and obtains the status of historical truth is a fairly long discussion. History/historical writing is the relationship between the author (subject) and object (historical events/facts). This relationship is a dialectical relationship that influences the elements of truth because like it or not, humans are historians and the writing of history is directed by the individual of its recorder. It is often said that history is written by the victorious groups. By using a critical approach, structuralism (Michel Foucault), to look at episteme (suppositions and principles that unconsciously influence history and historical writers, as well as systems of thought that direct how to practice science in an era), through structuration (Antony Gidden), which shows how the structure of society and activities including writing are formed, where these conditions play a role in a discourse and determine how a discourse occurs. constructivism (J. Piaget), which directs the human way of thinking from assimilation, accommodation, and equilibrium, as well as the subjective-objective approach (philosophy), and phenomenology from Heidegger and others, to reveal the structure of know and human knowledge, thus revealing the dialectic of neurotic and its neomatic elements, elements as ‘wesen’, essence, of the true history. In conclusion, even though history is written subjectively (the human element with its history) with a subjective-objective approach, you will get history or historical writing that is quite accountable and valid. Furthermore, the hope is to present objective (Islamic) history (Islam that is generally accepted, not just because of faith, but more in a rational-objective direction) with quite valid historical evidence
THE CONCEPTS OF CONTEXTUAL INTERPRETATION OF THE QUR’AN ABDULLAH SAEED
Full text linkAlong with the demands of modern and contemporary times, Muslim thinkers and scientists are starting to try, to respond, and find solutions to the crisis of how religious traditions are still able to relate to modernity and changing times in general. This article discusses one of the approaches used by contemporary scholars in understanding the Qur’an, one of whom is Abdullah Saeed, a professor of Islamic studies in Australia, who initiated the method of contextualizing the Qur’an. In particular, the author tries to explain methodological aspects from Abdullah Saeed’s point of view in contextualizing the Qur'an. To be able to find answers to these problems, the author tries to collect data from various sources, both primary sources, namely from Abdullah Saeed’s writings, and secondary sources, namely writings related to the main focus. To conclude, the writer tries to analyze the data that has been collected using the theory of character studies by analyzing the environment around the characters and the arguments that are built. The author concludes that the contextual interpretation initiated by Abdullah Saeed is a method of interpreting the text of the verses of the Qur’an which is related to the context of life and conditions society to answer various problems experienced by contemporary society today. Apart from that, in his thinking, Abdullah Saeed has the advantage of the double movement method initiated by Fazlur Rahman, namely he can provide systematic and operational steps in contextualizing the Qur’an.Seiring dengan adanya tuntutan zaman modern dan kontemporer saat ini, para pemikir dan ilmuan Muslim mulai berusaha memberikan respon dan mencari solusi terhadap krisis bagaimana tradisi-tradisi agama tetap mampu berhubungan dengan modernitas dan perubahan zaman secara umum. Artikel ini membahas tentang salah satu pendekatan yang digunakan beberapa ulama kontemporer dalam memahami Al-Qur’an, salah satunya adalah Abdullah Saeed seorang guru besar bidang studi Islam di Australia, yang menggagas metode kontekstualisasi Al-Qur’an. Secara khusus penulis berusaha memaparkan aspek-aspek metodologis dari pandangan Abdullah Saeed dalam melakukan kontekstualisasi Al-Qur’an. Untuk dapat menemukan jawaban dari permasalahan tersebut, penulis berusaha megumpulkan data-data dari berbagai sumber, baik dari sumber primer yakni dari tulisan-tulisan Abdullah Saeed maupun dari sumber sekunder yakni tulisan-tulisan yang berkaitan dengan fokus utama. Guna mendapat kesimpulan, penulis berusaha menganalisis data-data yang telah terkumpul menggunakan teori studi tokoh dengan menganalisa lingkungan sekitar tokoh serta argumentasi-argumentasi yang dibangun. Penulis berkesimpulan bahwa penafsiran kontekstual yang digagas Abdullah Saeed merupakan metode interpretasi teks ayat Al-Quran yang dikaitakan dengan konteks kehidupan dan kondisi masyarakat guna menjawab berbagai persoalan yang dialami masyarakat kontemporer saat ini. Selain itu, dalam pemikirannya Abdullah Saeed memiliki keunggulan dari metode double movement yang digagas oleh Fazlur Rahman, yakni ia mampu memberi sistematika dan langkah-langkah operasional dalam melakukan kontektualisasi Al-Qur’an
EPISTEMOLOGY AND THE PROBLEM OF CULTURAL HYBRIDITY IN MUHAMMAD IQBAL’S THOUGHT
Full text linkThe hegemony of rational-positivistic paradigm of modern Western epistemology contributes greatly to the development of modern thought. Iqbal is one who believes that Muslim thinkers were unable to see Islam from Quran point of view because they perceive it from the eye of rational-speculative Greek philosophy. In the postcolonial perspective, Iqbal’s attempt to decolonize Western rational-speculative epistemology from Plato to Descartes found him in ambivalence. British colonialism experienced by Iqbal in India formed the hybrid culture in his project of reconstructing Islamic thought in relation to Western thought. Therefore, Iqbal’s attempt to bridge the gap between rational-speculative of Western thought and mystic-religious tendencies of Islamic thought is a process of seeking “the Third Space” through mimicry as consequence of cultural interaction between the colonizer and the colonized
DEFINISI DAN KONSEPSI FALSAFAH ISLAM
Full text linkThis academic manuscript intensely and scrupulously examines convolutions within the definition of Islamic Philosophy. Entirely numerous genres of meanings on the Islamic falsafa lavishly subsist, and the writer has uncovered thirteen outlooks. Each of them holds its own reason, intention and locale background. However, the article will only deal with six definitions. Apart from definition, the article portrays polemics and paradoxes dealing with terms of falsafa renowned in the Indonesian common parlance
REKONSTRUKSI JIHAD DALAM TAFSIR IBN ‘AJĪBAH: STUDI ATAS TAFSĪR AL-BAḤR AL-MADĪD FĪ TAFSĪR AL-QUR’ĀN AL-MAJĪD
No full textThe essence of jihad as a doctrine that has an orientation to present the ethical system of a group of people who are awareof the importance of justice is often not created, this cannot be denied because of the stagnation that occurs when reading the Qur'an only prioritizing textuality. This gap gives rise to behaviors that seem anarchic, intolerant, and destructive. Therefore, to encourage a contextual, dynamic and tolerant interpretation of jihadist verses, deradicalization efforts are needed, and one of these efforts is the dissemination of religious literature that supports this spirit. Sufis are one of the groups that formulate interpretations of jihad verses with peaceful meanings. This research tries to raise Ibn ‘Ajībah's interpretation of jihad verses in his book Al-Baḥr Al-Madīd fī Tafsīr Al-Qur`ān Al-Majīd. The author reveals the essence and method of interpreting verses about jihad in Al-Baḥr Al-Madīd fī Tafsīr Al-Qur`ān Al-Majīd, as well as their significance for deradicalization efforts, which means for the understanding of religious texts in Indonesia today. Ibn ‘Ajībah's view of jihad can be summed up in two ways, namely the meaning of peaceful jihad and the meaning of armed jihad. In other words, Ibn ‘Ajībah's reading uses the irfān epistemology, based on the bayān epistemology. The significance of the verses of Jihad in Al-Baḥr Al-Madīd fī Tafsīr Al-Qur`ān Al-Majīd can be seen in terms of its method and content. From a methodological point of view, Ibn ‘Ajībah's interpretation is important because it offers an open, contextual model of meaning. In terms of content, Ibn ‘Ajībah's interpretation of jihad verses shows that jihad is not something revolutionary and radical, its meaning is very important to inform the public that jihad means more than just war and violence