Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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TREN-TREN PERGESERAN PEMAKNAAN NASKH DALAM AL-QUR’AN: DARI PENGANULIRAN KE PENUNDAAN
Full text linkThis article is aimed to explain trends in Moslem scholars’ understanding on abrogation (naskh) theory. The naskh has been commonly conceived as final abrogation of particular Quranic verse by other one. But, this term has transformed from naskh as final abrogation to postponement (nas’). There have been three trends in understanding the naskh as postponement. First, the concept of postponement does not differ basically from the substance of naskh as final abrogation in the sense that both naskh and nas` have same meaning, as the majority of Moslem scholars said. Second, the nas` has own meaning which differs from the naskh, but both are regarded as complementary to each other, as argued by al-Zarkasyī, al-Biqā’ī, and Ibn Āsyūr. Third, the idea that the postponement constitutes an alternative to the naskh as final abrogation, so its proponents, such as Muhammad ‘Abduh and Nashr Hāmid Abū Zayd rejected the naskh as final abrogation and replaced it by the nas’ as postponement
AL-AḌDĀD (KONTRANIM) DAN IMPLIKASINYA DALAM PERBEDAAN TAFSIR
No full textThis paper tries to prove that differences in interpretation of the Al-Qur’an are necessary and inevitable. Even if it we can assume that the reading of the text can be free from ideological intervention and the tendency of commentators, differences in interpretation will still exist. To prove it, the author proposes and examines a linguistic phenomenon known as al-aḍdād or contranym. Using a number of muktabar and standard traditional commentaries, this paper examines six contranym entries that appear in the text of the Al-Qur’an, and shows their implications for differences in interpretation—both differences called tanawwu'ī (variative) and taḍādd (contradictory).This paper tries to prove that differences in interpretation of the Al-Qur’an are necessary and inevitable. Even if it we can assume that the reading of the text can be free from ideological intervention and the tendency of commentators, differences in interpretation will still exist. To prove it, the author proposes and examines a linguistic phenomenon known as al-aḍdād or contranym. Using a number of muktabar and standard traditional commentaries, this paper examines six contranym entries that appear in the text of the Al-Qur’an, and shows their implications for differences in interpretation—both differences called tanawwu'ī (variative) and taḍādd (contradictory)
HERMENEUTIKA AL-QUR’AN PERSPEKTIF MULLĀ ṢADRĀ
No full textThis article tries to explain Al-Quran Hermeneutics (takwil) in the perspective of Mullā Ṣadrā. The core issue discussed in this article is the presentation of three theories that form the basic foundation of Al-Qur'an hermeneutics (takwil) in the Mullā Ṣadrā’s perspective: first, the level of meaning of the Qur'an; second, his view of clear (muḥkām) and vague (mutashābihāt) verses; third, his belief in the harmony between reason and revelation. Another interesting discussion that readers will find when reading this article is an explanation of the unique characteristics of Mullā Ṣadrā's interpretation, as well as Mullā Ṣadra's criticism and moderate attitude towards the various classifications of exegetical methodologies used by the commentators. Meanwhile, in the process of applying the interpretation, he invites us to explore the esoteric meaning (bāṭin) as deeply as possible, without leaving the exoteric meaning (ẓāhir).This article tries to explain Al-Quran Hermeneutics (takwil) in the perspective of Mullā Ṣadrā. The core issue discussed in this article is the presentation of three theories that form the basic foundation of Al-Qur'an hermeneutics (takwil) in the Mullā Ṣadrā’s perspective: first, the level of meaning of the Qur'an; second, his view of clear (muḥkām) and vague (mutashābihāt) verses; third, his belief in the harmony between reason and revelation. Another interesting discussion that readers will find when reading this article is an explanation of the unique characteristics of Mullā Ṣadrā's interpretation, as well as Mullā Ṣadra's criticism and moderate attitude towards the various classifications of exegetical methodologies used by the commentators. Meanwhile, in the process of applying the interpretation, he invites us to explore the esoteric meaning (bāṭin) as deeply as possible, without leaving the exoteric meaning (ẓāhir)
THE RUINS OF LOVE: IBN ‘ARABI’S POETICS OF PERPLEXITY
Full text linkMuhyiddin Ibn 'Arabi is renowned for his voluminous output of works on almost every subject, including theology, cosmology, jurisprudence, philosophy and the mystical sciences, numbering some 350 works. What is less known is the fact that he was also a prodigious and talented poet, with an output of several thousand poems. While he describes in great detail the phenomenology and ontological exegesis of his mystical experiences in works such as the Futūhāt al-Makkiyya, it is in his poetry where the expression of his passionate love for his beloved is revealed in its full humanity. The condition of one who has passed from separation to union, tawhid, is revealed through his poetry to be intensely alive, traversing the full range of bliss and loss that lovers know all too well, for his beloved is to be found in every thing, yet cannot be contained by any thing, hence never to be possessed
SPINOZA’S GOD METAPHYSICAL CONCEPTION OF THE DIVINE
Full text linkThe discourse on conception of God has occupied fundamental position either in theology or philosophy. In philosophical one, this conception could be traced since very ancient time of Greek until modern era of philosophy with various metaphysical view points. Spinoza was one of the philosophers whose famous metaphysical conception of God is basically a critique toward transcendental paradigm that detaches God from His creation entirely. In this case, he develops his own metaphysical system that rests upon “substance” as focal category. This paper seeks to discuss Spinoza’s metaphysical conception of God which represents his theological monism through his wide range elaboration on “substance”
Diri yang Pra-Deskriptif: (Studi Paralelisme Struktur Fundamental Manusia Dalam Filsafat Heidegger dan Mullā Şadrā)
Full text linkThis study discusses the thoughts of two great philosophers namely Martin Heidegger and Mulla Ṣadrā in a study of Philosophy of Man in the topic of ‘Fundamental Structure of Man’. The problem discussed here is parallelism of the philosophers' ideas on the Fundamental Structure of Man. This study tries to figure out the nature of humans according to the philosophy of Martin Heidegger and Mullā Ṣadrā, and synthesizes them with the method of parallelism. The author feels that this research is important, not only to enrich the inter-philosophical dialogue, but also because these two philosophers share the same ontological principle in their philosophical foundation namely, Being. This view is called ontological reduction. Both were convinced that no philosophical problem could be solved unless the question of Being was adequately answered.
The method used in this study is the particular comparative method, namely parallelism.
From this research the author found that, Parallelism of the Fundamental Structure of Man according to Heidegger and Mulla Ṣadrā shows a criticism of the views that have taken root in the discourse of modern Western philosophy which was pioneered by Rene Descartes. Heidegger clearly shows his disagreement with the view of self in Cartesian philosophy and breaks it down with the idea of human Dasein as an existent who understands himself in a pre-structured understanding, existentially and precedes any reflection or any cognitive activity about I (self). Likewise Mullā Ṣadrā, who lived in the same century as Rene Descartes, indirectly criticized such philosophical traditions of rationalism by developing the idea of his ‘ilm hudhūrī, that this knowledge of I or self (self-knowledge) is immanent in itself (self-evident) and precede any form of conception or reflection about self and be the basis for every form of empirical knowledge.Kajian ini mengangkat pemikiran dua filsuf besar yaitu Martin Heidegger dan Mullā Şadrā dalam suatu kajian Filsafat Manusia dengan topik pembahasan ‘Struktur Fundamental Manusia’. Problem yang diangkat adalah bagaimana kesejalanan atau paralelisme gagasan keduanya mengenai struktur fundamental manusia. Penelitian ini berusaha mencari hakikat manusia menurut pandangan Martin Heidegger dan Mullā Şadrā kemudian mensintesiskannya dengan metode paralelisme. Penelitian ini penulis rasa penting, di samping untuk memperkaya dialog pemikiran antar peradaban, juga karena kedua filsuf ini memiliki kesamaan prinsip ontologis dalam fondasi filsafatnya yaitu, Ada. Pandangan ini kemudian disebut dengan ‘reduksi ontologis’. Keduanya yakin bahwa tidak ada problem filsafat yang dapat terselesaikan kecuali pertanyaan tentang Ada terjawab secara memadai. Pandangan reduksi ontologis ini termanifes dalam bangunan pemikiran dan kritik keduanya, terutama dalam studi ini adalah gagasan mengenai manusia yang bersandar pada prinsip ke swa-buktian Ada.
Metode yang digunakan dalam penelitian ini ialah metode komparatif khusus yaitu Paralelisme. Paralelisme adalah teori interpretasi atau metode komparasi khusus yang berupaya mencari paralelitas atau kesejalanan formulasi pemikiran antara dua filsuf yang memiliki perbedaan konteks, penekanan, pendekatan arah pemikiran dan solusi, namun memiliki karakteristik gagasan yang sejalan, sebangun atau paralel.
Dari penelitian ini penulis menyimpulakan bahwa, Paralelisme Struktur Fundamental Manusia menurut Heidegger dan Mullā Şadrā menunjukan suatu kritik pada pandangan yang telah mengakar dalam diskursus filsafat Barat modern yang dipelopori oleh Rene Descartes. Heidegger secara terang menunjukan ketidakterimaannya pada pandangan tentang diri dalam filsafat Cartesian dan mendobraknya dengan gagasan manusia Dasein sebagai eksisten yang memahami dirinya sendiri dalam pra-struktur memahami, secara eksistensial dan mendahului suatu refleksi atau aktifitas kognitif apapun tentang diri Aku. Demikian pula Mullā Şadrā, walaupun hidup seabad dengan Rene Descartes, secara tidak langung mengkritik tradisi filsafat rasionalisme semacam itu dengan mengembangkan gagasan ilmu ḥudhūrī-nya, bahwa pengetahuan akan Aku atau diri (self-knowledge) ini bersifat imanen dalam dirinya sendiri (swa-diri) dan mendahului segala bentuk konsepsi atau refleksi mengenai diri serta menjadi dasar bagi pengetahuan empiris
Membaca Visi Ilmu dan Teknologi Kontemporer dari Sudut Pandang Filsafat Islam: Suatu Kemungkinan Elaborasi Awal berdasar Pendekatan Irfani
Full text linkThis paper is a philosophical reflection on how the development of science and technology can be studied better through the tradition of Islamic philosophy. This is attempted because the approach that has been used to study science and technology in the Islamic world is still centered on the process of assimilation or Islamization of Knowledge. In a critical reading of the two approaches, the problems that arise from the study of contemporary science and technology become something that is difficult to anticipate. In fact, the development of science and technology is also moving very fast. This raises the question of the need for alternative approaches in the study of contemporary science and technology in the arena of Islamic Philosophy. To solve this problem, the author conducted an initial experiment that could elaborate ‘irfāniyyah's approach on the one hand with studies of contemporary science and technology on the other. This becomes possible with the reinterpretation of the concept of emanation that exists in the discourse of Yazdiyyah's ḥuḍūrī science. Based on this interpretation as well as the perspective that Miṣbāh Yazdi has made about the help of ‘irfān in philosophy, the application of the ‘irfāniyyah approach in the study of science and technology becomes possible as part of the practice of ḥuḍūrī science. On a more practical level, the author also uses this ‘irfāniyyah approach in a scenario format to read the vision of contemporary science and technology in the NBIC discourse.This paper is a philosophical reflection on how the development of science and technology can be studied better through the tradition of Islamic philosophy. This is attempted because the approach that has been used to study science and technology in the Islamic world is still centered on the process of assimilation or Islamization of Knowledge. In a critical reading of the two approaches, the problems that arise from the study of contemporary science and technology become something that is difficult to anticipate. In fact, the development of science and technology is also moving very fast. This raises the question of the need for alternative approaches in the study of contemporary science and technology in the arena of Islamic Philosophy. To solve this problem, the author conducted an initial experiment that could elaborate Irfani's approach on the one hand with studies of contemporary science and technology on the other. This becomes possible with the reinterpretation of the concept of emanation that exists in the discourse of Yazdiyah's Hudhuri Science. Based on this interpretation as well as the perspective that Mishbah Yazdi has made about the help of Irfan in philosophy, the application of the Irfani approach in the study of science and technology becomes possible as part of the practice of Hudhuri Science. On a more practical level, the author also uses this Irfani approach in a scenario format to read the vision of contemporary science and technology in the NBIC discourse
THE CHALLENGES OF REALIZATION IN A GLOBAL CIVILIZATION
Full text linkThe contemporary historical situation suggests fascinating parallels with that period of the 13th/7th century when the massive destruction of the Mongol invasions opened the way for popular new forms of Islamic life and practice that eventually spread Islam throughout Asia. Today, as in earlier periods of dramatic upheaval, we can witness those processes of inspiration and awakening that give rise to the spiritual pathways of future centuries, through each soul’s gradual discovery of its unique challenges and demands of ihsan.
One way of describing this transformation, to use the Qur’anic language adapted by Ibn ‘Arabi, is in terms of the process of spiritual realization (tahqīq) by which people discover their guiding inner relationship to those divine qualities or “Names” that eventually come to defi ne the meaning and purpose of their lives. Through our lifelong movement of service (‘ibada) to the “Lord” (rabb) constituted by each divine Name, the transformation of the soul follows a familiar, naturally ascending trajectory. It begins with a curiosity drawing us toward some particular dimension of the Real (al-Haqq); then a compelling striving leading to heightened discipline and awareness; and ultimately to the creative manifestation of that devotion through the appropriate means of teaching, communication, and new communities of fellowseekers— the Qur’anic “servants of the All-Merciful”—that slowly emerge from this shared spiritual work of devotion, discovery and creative response.
Here we point to some ways this process of civilizational renewal is unfolding around the world, focusing on three of the most far-reaching of those divine Names: the “servants of the All-Wise” (al-Hakīm), in their exploring and deciphering the infinite Signs of God’s Wisdom “on the horizons”, in all of the sciences of nature and society; to those muhsinūn and “servants of the Beautiful” (al-Jamīl) whose creative acts of beauty help awaken that love and awe which mark the beginnings of each spiritual journey; or to those “servants of the Subtly-Gracious” (al-Latīf) whose lives are dedicated to deepening our understanding of the presence and meaning of each of the divine Signs “in our souls,” in the emerging science of spirituality. These “servants of the all- Merciful” and their communities are themselves the fi rst seeds of an emerging global civilization
NEGERI UTAMA DAN PERANNYA DALAM MERAIH KEBAHAGIAAN PERSPEKTIF AL-FARABI
No full textHappiness is an eternal theme that humans always talk about. Many philosophers talk about happiness, from the ancient Greeks to the times of Islamic philosophers. Al-Farābi, an early Muslim philosopher, offers an interesting view of happiness: Medina al-Fāḍilah as the basis for achieving happiness. Happiness is defined as the highest good that makes man detached from material nature and coexist with immaterial beings forever. The Main State which is likened to a body, has a leader who has achieved human perfection. It is through this leader that the people of Negeri Utama try to build their country together to achieve true happiness. By using the literature study method and researching the existing literature, it is concluded that al-Farabi's main state concept has an important role in the study of political philosophy. A country must have a goal of happiness and talking about the parent country will certainly discuss the concept of leadership, leadership patterns, and forms of the state.Kebahagiaan adalah tema abadi yang selalu dibicarakan manusia. Banyak filosof yang membicarakan kebahagiaan, dihitung dari zaman Yunani kuno hingga zaman filosof muslim. Al-Farabi, seorang filosof muslim di masa awal, menawarkan pandangan menarik tentang kebahagiaan: Negeri Utama sebagai pondasi meraih kebahagiaan. Kebahagiaan didefinisikan sebagai kebaikan tertinggi yang membuat manusia terlepas dari alam materi dan hidup bersama dengan makhluk non-materi selama-lamanya. Negeri Utama yang diumpamakan dengan sebuah tubuh, memiliki pemimpin yang telah mencapai kesempurnaan manusiawi. Melalui pemimpin itulah, masyarakat Negeri Utama berusaha secara kolektif membangun negerinya demi mencapai kebahagiaan yang hakiki. Tulisan ini meneliti literatur yang ada, demi memberikan sebuah pandangan yang baik tentang kebahagiaan perspektif al-Farabi. Diharapkan, tulisan ini bisa menjadi jendela bagi yang lain dalam meneliti tema ini
PEMIKIRAN FILSAFAT POLITIK ABDOLKARIM SOROUSH
Full text linkThe ideas of freedom, justice, democracy, and secularism are the main themes in the study of political philosophy. In the context of religious and political relations, conversations about justice, democratic freedom, and political secularism are the main themes in the Islamic world. One of them is the debate on philosophical political thought that took place in Iran, after the revolution. The idea of the relation between religion and politics, especially the relation between Islam and democracy which requires freedom and justice, has become an ongoing and ongoing philosophical political discourse. The main figure who became the vanguard in building religious and political relations based on freedom and justice was Abdolkarim Soroush. By using interpretive descriptive analysis and literature study coupled with a historical approach, this article attempts to explain Abdolkarim Soroush's view on the relationship between religion and politics, especially Islam and democracy with the themes of freedom, justice, secularism, and restricted democracy. The results obtained regarding the fundamental difference between political secularism and philosophical secularism according to Soroush are the roots and objectives. Soroush believes that political secularism is an alternative in solving the problem between religion and politics, both in religious societies and in non-religious or secular societies. Regarding democracy, Soroush views democracy as an anti-tyranny theory. As for justice, he considers justice to have roots in Islamic teachings and to be the basis of modern political life. In terms of freedom, Soroush views freedom as dynamic. Soroush divides the concept of freedom into political and philosophical, in the political dimension, freedom is identical with democracy.The ideas of freedom, justice, democracy and secularism are the main themes in the study of political philosophy. This article attempts to explain Abdolkarim Soroush's political philosophy with the boundaries of themes regarding freedom, justice, secluralism and democracy. Abolkarim Soroush is a thinker in the contemporary Islamic world