Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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PEMBACAAN FALSAFAH WUJUDIYAH DALAM RELASI PEMIKIRAN HAMZAH FANSURI DAN MULLA SADRA
No full textThis paper is a literature review of the thoughts of Mullā Ṣadrā and Hamzah Fansuri regarding the philosophical discourse of embodiment which is considered to have a relationship in the discourse of Islamic philosophy and the archipelago. This paper aims to read and explain the philosophical relation of the embodiment of Hamzah Fansuri and Mullā Ṣadrā as models of Nusantara and Islamic thought which are seen as having a relationship or similarity. By using a descriptive analysis approach, it is concluded that being in the view of Hamzah Fansuri and Mullā Ṣadrā is seen as a source of existence that is one in diversity. One source of existence is understood as existence that presents various entities outside of itself. Mullā Ṣadrā and Hamzah Fansuri understand that the universe consists of a series of causes and effects that imply the diversity of existence in reality. The diversity of existence comes from the main cause called Wājib al-Wūjūd which describes existence as the source of one being in diversity. The result of this paper is to read the urgency of Hamzah Fansuri's and Mullā Ṣadrā's philosophy of being who is seen as having a relationship or similarity in philosophical civilization, as well as tracing the interaction of the discourses of Nusantara and Islamic thought.This paper is a literature review of the thoughts of Mulla Sadra and Hamzah Fansuri regarding the philosophical discourse of embodiment which is considered to have a relationship in the discourse of Islamic philosophy and the archipelago. This paper aims to read and explain the philosophical relation of the embodiment of Hamzah Fansuri and Mulla Sadra as models of Nusantara and Islamic thought which are seen as having a relationship or similarity. By using a descriptive analysis approach, it is concluded that being in the view of Hamzah Fansuri and Mulla Sadra is seen as a source of existence that is one in diversity. One source of existence is understood as existence that presents various entities outside of itself. Mulla Sadra and Hamzah Fansuri understand that the universe consists of a series of causes and effects that imply the diversity of existence in reality. The diversity of existence comes from the main cause called wājib al-wūjūd which describes existence as the source of one being in diversity. The result of this paper is to read the urgency of Hamzah Fansuri's and Mulla Sadra's philosophy of being who is seen as having a relationship or similarity in philosophical civilization, as well as tracing the interaction of the discourses of Nusantara and Islamic thought
The Spiritual Dimension in Film: The Existence of Images in Film as Human Life according to Gilles Deluez
No full textThe purpose of this article is to discuss the nature of images in films according to Gilles Deleuze. Film according to Deleuze consists of images and motion. Image and motion are related and complementary. When humans watch a film, the human mind through the five senses perceives a series of moving images. The finding of this article is that Deleuze views films from ontological and spiritual dimensions. The ontological dimension of film philosophy is that images that move and have duration in the film are real everyday life so that there is no distance between the audience and what is being watched in the film. The ontological aspect of Deleuze's film philosophy is continuous becoming and the essence that precedes existence. While the spiritual dimension in film is an image that moves continuously which is an expression of the senses and human reason. These moving images have a soul or spirit that makes the audience drift into a film's life story. This study uses an analytical descriptive approach. By using analytical descriptive it is produced that the picture in the film is an artificial existence of human life. The existence of imitation human life in films becomes independent from the existence of human life in external reality because it has a different time and the duration has been determined by the humans themselves.Eksistensi Gambar dalam film menurut Gilles Deleuze adalah kehidupan manusia dan perjalanannya menyatu dengan Tuhan. Ketika manusia menyaksikan film pikirannya tertuju pada objek gambar- gambar yang bergerak sehingga dirinya ikut bersatu dengan realitas yang ada pada film. Otak manusia seperti layar film yang mampu menyingkap realitas dan pikiran manusia mulai tenggelam dan menyatu dengan alam semesta, karena otak manusia mengeluarkan elektron yang bermuatan negatif dari atom-atom kemudian elektron tersebut tertarik dan mengikuti gerakan dari gambar-gambar yang ada di film yang bermuatan positif sehingga munculnya energi listrik dan gelombang, frekuensi cahaya yang mengakibatkan manusia mengalami pencapaian spiritual. Tujuan dari artikel ini adalah untuk membuktikan bahwa segala sesuatu di dunia ini mengalami perubahan dan ketidakpastian sedangkan eksistensi manusia di di dunia ini adalah tidak ada. Di dunia ini yang ada hanya energi dan hukum perubahan alam semesta. Hal itu dikarenakan manusia sudah menyatu dengan Tuhan dan alam semesta. Manusia yang sudah mengalami pencerahan memanifestasikan dirinya dengan mengimajinasikan semua hal tentang kehidupan dunia fisiknya. Dengan demikian, kehidupan di dunia adalah sebuah alam imajinasi atau pikiran saja.
Penelitian ini menggunakan pendekatan deskriptif analitis dan metode deskriptif kuantitatif yang bersifat saintifik dengan mengintegralkan aspek kesenian, filsafat, mistisisme, spiritualisme, fisika klasik, fisika kuantum, mekanika kuantum dan kimia kuantum. Kesimpulan dari tulisan ini adalah manusia mengalami pencerahan dan mengalami perubahan forma atau bentuk dianalisa secara spiritual dan saintifik serta dapat memanifestasikan dan mengaktualisasikan aspek spiritualitasnya dalam bentuk materialisme di berbagai bidang disiplin ilmu seperti politik, ekonomi, geopolitik, kesenian, teknologi, sains, psikologi, agama dan budaya. Dengan demikian, manusia yang sudah tercerahkan dan mengalir energi alam semesta di dalam dirinya menjadi sebuah mesin atau alat pembangkit listrik bertenaga energi spiritual yang termanifestasikan dan terealisasi di dunia fisik
Hermeneutika dalam Tafsir al-Mishbah: Studi Penafsiran Surat Al-Ahzab Ayat 59: STUDI PENAFSIRAN SURAH AL-AḤZĀB AYAT 59
No full textMuhammad Quraish Shihab is one of the scholars and scholars of Indonesian Muslims who pursue the field of interpretation of the Qur'an. His works have contributed to the development of science in Indonesia, especially in the field of the Qur'an. Of his many works, Tafsir Al-Mishbāh: The Message, Impressions and Harmony of the Qur'an is a Masterpiece that makes his name soaring as one of the muffasir Indonesia, which is able to write the interpretation of the Qur'an 30 Juz from volumes 1 to 15. The interpretation in Q.S Al-Aḥzāb verse 59 Quraish Shihab interprets by revealing asbāb al-nuzūl verse, that before this verse came down the way of dressing women either slaves or free women is the same, therefore men with striped noses often interfere with suspecting all such women are slaves. In order to preserve the honor of the free woman, the verse goes down. According to Quraysh Shihab, in addition to differences between the scholars, Q.S Al-Aḥzāb verse 59 does not command women to wear the hijab, on the grounds that the above verses come down as they already wear the hijab, it's just that the way to wear it has not been obeyed as the verse.Muhammad Quraish Shihab adalah salah seorang ulama dan cendikiawan muslim Indonesia yang menekuni bidang tafsir al-Qur’an. Karya-karyanya telah memberikan kontribusi pada perkembangan keilmuan di Indonesia terkhusus pada bidang al-qur’an. Dari sekian banyak karyanya, Tafsir Al-Misbah: Pesan, Kesan dan Keserasian al-Qur’an merupakan Mahakarya yang menjadikan namanya membumbung sebagai salah satu muffasir Indonesia, yang mampu menulis tafsir al-Qur’an 30 Juz dari Volume 1 sampai 15. Penafsiran dalam surat Al-Ahzab ayat 59 Quraish Shihab menafsirkan dengan mengungkap asbab an-nuzul ayat, bahwa sebelum ayat ini turun cara berpakaian wanita baik Budak atau Wanita merdeka adalah sama, oleh karena itu laki-laki hidung belang sering mengganggu dengan menduga semua wanita yang demikian itu adalah budak. Untuk menjaga kehormatan wanita merdeka maka ayat tersebut turun. Menurut Quraish Shihab, disamping terjadi perbedan antar para ulama, surat Al-Ahzab ayat 59 tidaklah memerintah wanita untuk memakai jilbab, dengan alasan ayat di atas turun sebagaimana mereka sudah memakai jilbab, hanya saja cara memakainya belum dikehedaki sebagaimana ayat tersebut
TELAAH KONSEP OTAK DALAM AL-QUR’AN: (KAJIAN TAFSIR ‘ILMI TERHADAP KATA AL-NASHIYAH DAN AL-SHADR)
No full textThe dichotomy between religion and science does not only occur in the west, but also occurs in Islamic civilization after the golden age of Islam during the Abbasid dynasty. which is a place for human thinking. The resulting relationship between the Qur'an and the brain later is the integration relationship of natural theology promoted by Ian Barbour, so that the brain as a microcosm of nature becomes a supporter of experimentation (aqli) from scientific verses of the Qur'an which is the source of naqli. Muslims. Intellect is an important element that distinguishes humans from other creatures. Humans have a brain as a medium for thinking and controlling all their behavior. This study focuses on two terms, namely nāṣiyah and al-ṣadr. Based on the literature review and the deepening of terms that the researchers did, it can be concluded that the brain has an important role in human life. The brain becomes an important place for thinking and becomes the body's control center. The Qur'an uses the terms nāṣiyah and al-ṣadr to explain how big the role and importance of the brain for humans.The dichotomy between religion and science does not only occur in the west, but also occurs in Islamic civilization after the golden age of Islam during the caliphate of the Abbasid dynasty. To get the relationship between religion and science, the researchers focused this research on how the Qur'an views the brain which is the container for human thinking. The resulting relationship between the Qur'an and the brain later is a natural theological integration relationship promoted by Ian Barbour. That way, the brain as a microcosm of nature becomes a supporter of experimentation (aqli) from the scientific verses of the Qur'an which are the source of naqli for Muslims. Therefore, it will be revealed how the concept of the brain in the Qur'an, whether the brain itself is mentioned in the Qur'an or is the brain only mentioned for its functions
ANALISIS TERHADAP ANARKO-FEMINISME EMMA GOLDMAN
No full textAnarchism, almost everyone when hearing the word in general must interpret it as a negative thing. Today anarchy is always defined as destructive actions, chaos, disorder, freedom and even rebellion. Historically, anarchy was intended as a political theory aimed at creating anarchy or the absence of a master, without a ruling king (independence over oneself). This study seeks to examine Emma Goldman's thoughts, especially in the idea of Anarcho-feminism. This study uses a literature study method using a descriptive qualitative approach, which relies on library research and prioritizes descriptive processing to explain Emma Goldman's anarchism theory. The main source of this research is Emma Goldman's book “Anarchism & The Other Essay”, published in 1910 by Mother Earth Publishing, New York which was translated by Bima Satria Putra as “This Is Not My Revolution: A Collection of Anarcho-Feminism Essays” and other Emma Goldman books. The secondary data of this study were taken from various references such as books, journals, and articles relevant to this research. Primary data and secondary data were examined by descriptive methods, understanding (verstehen) and interpretation methods.Anarchism, almost everyone when they hear the word in general must interpret it as a negative thing. Today anarchy is always interpreted as an act that smells of destructiveness, chaos, irregularity, freedom and even rebellion. Historically anarchy meant as a political theory aimed at creating anarchy or the absence of a master, without a ruling king. This research is library research, which seeks to examine the thinking of Emma Goldman, especially in the idea of Anarcho-feminism. The primary source of the study was Emma Goldman's book 'Anarchism & The Other Essay', published in 1910 by Mother Earth Publishing, New York which was translated by Bima Satria Putra as 'This Is Not My Revolution: A Collection of Anarcho-Feminism Essays' and emma Goldman's other books. Secondary data of this study is taken from various references such as books, journals, and articles relevant to this study. Primary data and secondary data are researched by descriptive methods, methods of understanding (verstehen) and interpretation
TELAAH PERKEMBANGAN TAFSIR PERIODE MODERN
No full textThe Qur'an is the Kalāmullāh which was revealed by Jibril to the Prophet Muḥammad Saw. as a guide for those who are pious, in understanding it is not enough just to translate. So, in need of special knowledge, namely the science of interpretation. The interpretation of the Qur'an always develops every era, this is proven by the many works of interpretation that have emerged from the classical to the modern period. In addition, the scholars of the Qur'an have different opinions in dividing the periodization of the development of the interpretation of the Qur'an, either in three, four, or six periodizations, like Ḥusein Al-Dhahabī, Fahd Al-Rūmi, Ṣalāh Al-Khālidī, and Rotraud Wieland. For this reason, in this simple paper, it will be specifically explained about the development of the interpretation of the modern period which includes, socio-political and religious conditions, the background of the emergence of renewal, the characteristics of interpretation, sources, methods, styles, systematic interpretation, famous commentators of the modern period, and analysis. the validity of the interpretation in that period.The Qur'an is the Kalamullah which was revealed by Jibril to the Prophet Muhammad SAW as a guide for those who are pious, in understanding it is not enough just to translate. So, in need of special knowledge, namely the science of interpretation. The interpretation of the Qur'an always develops every era, this is proven by the many works of interpretation that have emerged from the classical to the modern period. In addition, the scholars of the Qur'an have different opinions in dividing the periodization of the development of the interpretation of the Qur'an, either in three, four, or six periodizations. Like Husein al-Zahabi, Fahd al-Rumi, Salah al-Khalidy, and Abdul Mustaqim. For this reason, in this simple paper, it will be specifically explained about the development of the interpretation of the modern period which includes, socio-political and religious conditions, the background of the emergence of renewal, the characteristics of interpretation, sources, methods, styles, systematic interpretation, famous commentators of the modern period, and analysis. the validity of the interpretation in that period
PERKEMBANGAN TEMA JIHAD DALAM AL-QUR’AN BERDASARKAN KRONOLOGI MEHDĪ BAZARGĀN
No full textThe misunderstanding about the doctrine of jihad, especially that echoed by jihadist-extremist groups, some start from a rigid reading of the text of the Qur'an. It is obvious that there is a need for a fresh new method of reading of the verses under the theme of jihad, namely tafsir mawḍūʿī-nuzūli or thematic-chronological interpretation. Using the Qur'anic chronology introduced by Mehdī Bazargān and the periodization he worked on on the same book, followed by linguistic-lexical approach, it can be found the development of jihad verses from (1) nonviolent jihad verses, to (2) jus ad bellum, and (3) juice in bello. Also in Bazargān's chronology it can also be seen that surah Al-Tawbah [9] :5, which was known as the verses of the sword, does not abrogated previous jihad-themed verses. This is because the message of jihad is closed with a prohibition for believers to act antagonistic to those who have been hostile to them and command them to cooperate with each other in goodness and piety
MEMBACA URGENSI MODERASI DALAM MADĪNAH AL-FĀḌILAH AL-FARĀBI: STUDI WACANA PEMBANGUNAN BERKELANJUTAN DI INDONESIA
Full text linkThis paper is a literature review of Al-Farābi's thoughts on the urgency of the value of moderation in the discourse of sustainable development in Indonesia which is studied through his magnumopus entitled "Madīnah Al-Fāḍilah". By using a descriptive-analytical approach, it is concluded that the value of moderation is the main basis for understanding the role and existence of individuals to actualize a variety of sustainable development through the implementation of the 4 pillars of moderation in Al-Farābi's view, namely unity, deliberation, mutual cooperation, and character. The four pillars of moderation in Al-Farābi's view seek to build the closeness of each individual in social life, in order to discuss solving various problems that hinder the factors of sustainable development. The implementation of the 4 pillars of moderation in Al-Farābi's view can be realized through the existence of a leader as an existence that influences the paradigm and behavior of people in a region. That is, leaders are here to unite people of various groups to realize their role and position in order to optimize the value of moderation as the basis for sustainable development in reality. The final result of this paper is to understand the application of Al-Farābi's value of moderation in welcoming sustainable development in Indonesia.Tulisan ini merupakan telaah pustaka pemikiran al-Farabi mengenai urgensi nilai moderasi dalam wacana pembangunan berkelanjutan di Indonesia yang dikaji melalui magnumopusnya berjudul “Madīnah Fādhilah”. Dengan menggunakan pendekatan deskriptif-analitis, dihasilkan kesimpulan bahwa nilai moderasi merupakan dasar utama untuk memahami peran dan eksistensi individu untuk mengaktualkan ragam pembangunan berkelanjutan melalui impelementasi 4 pilar moderasi dalam pandangan al-Farabi, yaitu persatuan, musyawarah, gotong-royong, dan budi pekerti. Keempat pilar moderasi dalam pandangan al-Farabi berusaha untuk membangun kedekatan setiap individu dalam kehidupan sosial, guna berdiskusi menyelesaikan berbagai masalah yang menghambat faktor pembangunan berkelanjutan. Impelementasi 4 pilar moderasi dalam pandangan al-Farabi dapat direalisasikan melalui eksistensi pemimpin sebagai keberadaan yang mempengaruhi paradigma dan perilaku masyarakat di suatu wilayah. Artinya, pemimpin hadir untuk menyatukan masyarakat berbagai golongan untuk menyadari peran dan kedudukannya guma mengoptimalkan nilai moderasi sebagai landasan pembangunan berkelanjutan di realitas. Hasil akhir tulisan ini, ialah memahami penerapan nilai moderasi al-Farabi dalam menyongsong pembangunan berkelanjutan di Indonesia
ILMU JIWA FALSAFI BERBASIS AL-QUR’AN SEBAGAI SUATU DISIPLIN ILMU: SUATU TAWARAN DISIPLIN ILMU
No full textStudying multiple dimensions of the human self requires an integration-interconnection between rational, scriptural, Sufistic, and empirical disciplines of knowledge. Many muslim psychologists have long developed an integrative study known as Islamic Psychology. Such integration pivots on Modern Psychology as an empirical discipline (science) which absorbs various Islamic studies on human soul, mind, behavior, and the like, so that there is still room for integration focused on philosophical and scriptural disciplines. This paper contains the initial ideas of constructing a discipline of knowledge on the human self that pivots on the integration between Islamic Philosophy and Quranic Exegesis, which is called Qur’anic-Philosophical Psychology. The findings of this paper include the formulation of a number of principles as the Basic Structure of Knowledge underlying the Quran-Based Philosophical Psychology, which is based on the idea of Logic about the components of knowledge and the idea of the Philosophy of Science about the relationship between disciplines and their social aspects.Studying multiple dimensions of the human self requires an integration-interconnection between rational, scriptural, Sufistic, and empirical disciplines of knowledge. Many muslim psychologists have long developed an integrative study known as Islamic Psychology. Such integration pivots on Modern Psychology as an empirical discipline (science) which absorbs various Islamic studies on human soul, mind, behavior, and the like, so that there is still room for integration focused on philosophical and scriptural disciplines. This paper contains the initial ideas of constructing a discipline of knowledge on the human self that pivots on the integration between Islamic Philosophy and Quranic Exegesis, which is called Quran-Based Philosophical Psychology. The findings of this paper include the formulation of a number of principles as the Basic Structure of Knowledge underlying the Quran-Based Philosophical Psychology, which is based on the idea of Logic about the components of knowledge and the idea of the Philosophy of Science about the relationship between disciplines and their social aspects
HAKIKAT HERIDITAS, LINGKUNGAN, KEBEBASAN MANUSIA, DAN HIDAYAH TUHAN DALAM PEMBENTUKAN KEPRIBADIAN MANUSIA
No full textThe purpose of this study is to determine the formation of human personality. In this study using the library research method, namely research analyzing written literature in the form of books and scientific journals as the main source. The results of this study indicate that the formation of the human personality, namely heridity and the environment, freedom in the sense, humans cannot be dictated, if humans are dictated then it is already said to be no longer free. What is equally known is that only humans have more freedom than other living beings, so this will certainly have an impact on human personality. Heridity and a good environment may be defeated by human free will, so that it is not a good personality that is created, but a bad personality, and vice versa on the principle of freedom in human will. However, these three factors are framed or can be said to be tied to guidance from God. Therefore, it is undeniable that it is God's guidance that will determine the personality of humans themselves. Then, the factors for the formation of the human personality, namely heredity and the environment, have been recognized in Islam, but these two factors do not run like an object that falls from a tree without any obstacles or disturbances, but in the formation of the human personality sometimes these two factors do not work together. significant. That is, in addition to the two factors that have been recognized in Islam, when these two factors do not play a role, it means that there are other factors that can be said to be quite important in shaping the human personality itself, namely God's guidance.Tujuan penelitian ini ialah untuk mengetahui hakikat dari heriditas, lingkungan, kebebasan berkehendak, dan hidayah Tuhan dalam membentuk kepribadian manusia. Pada penelitian ini menggunakan metode library research, yaitu penelitian menganalisis literatur tertulis berupa buku dan jurnal ilmiah sebagai sumber utama, hasil penelitian ini menunjukkan bahwa hakikat heriditas dan lingkungan dalam pembentukan kepribadian manusia berperan vital, dan juga kebebasan dalam artian, manusia tidak bisa didikte, jika manusia itu didikte maka hal itu sudah dikatakan tidak bebas lagi. Hal yang sama-sama diketahui adalah hanya manusia yang memiliki kebebasan yang lebih dari makhluk hidup lainnya, sehingga hal ini tentu akan berdampak pada kepribadian manusia. Heriditas dan lingkungan yang baik boleh jadi terkalahkan dengan kehendak bebas manusia, sehingga bukan kepribadian baik yang tercipta, namun kepribadian yang buruk, begitu pula sebaliknya atas asas dari kebebasan dalam berkehendak manusia. Akan tetapi, dari ketiga faktor ini dibingkai atau dapat dikatakan terikat pada hidayah dari Tuhan, dan bahkan tak khayal bahwa hidayah Tuhan ini yang akan menentukan kepribadian dari manusia itu sendiri. Kemudian, dari faktor pembentukan kepribadian manusia yakni heriditas dan lingkungan sudah diakui di dalam Islam, namun kedua faktor tersebut tidak berjalan begitu saja selayaknya benda yang jatuh dari atas pohon tanpa ada hambatan ataupun gangguan, melainkan dalam pembentukan kepribadian manusia adakalanya kedua faktor tersebut tidak berkerja secara signifikan. Artinya, selain dua faktor tersebut yang sudah diakui di dalam Islam, maka ketika kedua faktor itu tidak berperan, artinya ada faktor lain yang bisa dikatakan cukup penting dalam membentuk kepribadian manusia itu sendiri, yaitu hidayah Tuhan