Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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PEMAKNAAN KATA ISLAM DALAM STATUS KEBERAGAMAAN UMAT BERAGAMA PERSPEKTIF AL-MARĀGI
No full textThis article discusses the meaning of term Islam in the Qur’an and its relations to the diversity of religious people statuses. In the interpretation context, this interpretation of Islam brings many opinions, which-if it is classified into two forms of understanding, namely inclusive understanding and exclusive understanding. Inclusive understanding is considered more to fight for unity, unfortunately by its rival this understanding seems too loose, and is claimed not to heed the exclusive elements that are from the beginning in the Qur’an. Exclusive understanding at this stage can cause divisions among religious communities. Therefore in this article, I want to propose an alternative understanding, which accommodates and mediates the two previous understandings, according to al-Marāghis point of view. This research is a type of qualitative research conducted with study research (literature study), with descriptive-analysis writing methods and thematic figures. Finally in this research, I found that according to al-Marāghi, Islam in the Qur’an has two different contexts of meaning, namely Islam as Religion and Islam as Sharia.AS
ESTETIKA RESEPSI DAN INTERTEKSTUALITAS: PERSPEKTIF ILMU SASTRA TERHADAP TAFSIR AL-QUR’AN
Full text linkThe Quranic interpretation is an effort to explain the meaning of the Quranic verses. In literary studies, the Quranic interpretative attempt is an interpreter’s reception aestethics towards the Quranic verses. In another side, the interpreter (mufasir) is, during his effort of interpreting the Quran, necessarly influenced by the other texts he or she has ever read. The process of the interpreter’s being influenced by the other texts while interpreting the Quran is, in the literary theory, called intertextuality. Thus, there is a very close relation between the Quranic interpretation and literary sciences
PEMIKIRAN ATEISME RICHARD DAWKINS:: STUDI KRITIS ARGUMENT FROM IMPROBABILITY GOD DELUSION
Full text linkHistory shows a constant debate between religionists and atheists. Armstrong wrote thatany new concept of divinity that emerged in society and rejected established traditionswould be labeled as atheist and marginalized. Today, one of the movements that are quitecriticized by religious people is New Atheism. He has a great influence in the westernworld. Richard Dawkins, as the founder, composed a special work entitled God Delusionas a response to the rejection of the supernatural and personal concept of God throughArgument from Improbability. He explained that the complexity of the universe is almostimpossible to come from a simple entity, namely God, but at the same time, a complexcreator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpretRichard Dawkins’ points of thought in God Delusion, and analyze them using the principlesof logic and philosophy. As a result, the author found several weaknesses in the argumentfrom improbability and the lens in viewing religion. First, the assumption of rejecting theargument of resentment is only to deny the supernatural concept of God. Second, the useof statistical probability arguments limited to natural laws does not lead to supernaturalconcepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes.History shows a constant debate between religionists and atheists. Armstrong wrote that any new concept of divinity that emerged in society and rejected established traditions would be labeled as atheist and marginalized. Today, one of the movements that are quite criticized by religious people is New Atheism. He has a great influence in the western world. Richard Dawkins, as the founder, composed a special work entitled God Delusion as a response to the rejection of the supernatural and personal concept of God through Argument from Improbability. He explained that the complexity of the universe is almost impossible to come from a simple entity, namely God, but at the same time, a complex creator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpret Richard Dawkins’ points of thought in God Delusion, and analyze them using the principles of logic and philosophy. As a result, the author found several weaknesses in the argument from improbability and the lens in viewing religion. First, the assumption of rejecting the argument of resentment is only to deny the supernatural concept of God. Second, the use of statistical probability arguments limited to natural laws does not lead to supernatural concepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes
WAḤDATUS SHUHŪD, KRITIK AL-RĀNIRI ATAS PANTEISME KETUHANAN
Full text linkThis paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri . This teaching believes in God, Allah as the only one and only being, while the universe (ma siwallah) is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one (united) with God. Based on this view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God, Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers.This paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri . This teaching believes in God, Allah as the only one and only being, while the universe (ma siwallah) is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one (united) with God. Based on this view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God,Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers
REALITAS JIWA SEBAGAI BASIS ONTO-EPISTEMOLOGI PENGALAMAN RELIGIUS: PERSPEKTIF FILSAFAT JIWA ALḤIKMAH MUTA‘ĀLIYAH
Full text linkA religious experience in the neuroscience view is interpreted as a symptom of neurological disorders of the brain. The neuroscience view is one of the various views that deny the reality of religious experience. Through empirical research instruments, neuroscientists have found that the soul is identical to the brain, which means that every activity can be measured through the brain. This has implications for the experiences of the Prophets in receiving revelations as the result of brain disorders. This paper seeks to explain religious experience through its ontological basis, namely the existence of immaterial existence and the existence of the soul, as well as its epistemological basis, namely the performance of the faculty of knowledge, both of which cannot be separated. The research method used is descriptive-analytic with the philosophical approach of the soul of Al-Ḥikmah Muta’āliyah. The results of this study indicate that the Al-Ḥikmah Muta’āliyah which was founded by Mulla Ṣadrā proves the existence of the wujūd levels, including the soul, explaining the various levels of perception carried out by the soul corresponding to the various levels of existence. Ṣadrā thought can explain the concept of the soul as an immaterial substance that can perceive metaphysical objects as the emanation of God.A religious experience in the neuroscience view is interpreted as a symptom of neurological disorders of the brain. The neuroscience view is one of the various views that deny the reality of religious experience. Through empirical research instruments, neuroscientists have found that the soul is identical to the brain, which means that every activity can be measured through the brain. This has implications for the experiences of the Prophets in receiving revelations as the result of brain disorders. This paper seeks to explain religious experience through its ontological basis, namely the existence of immaterial existence and the existence of the soul, as well as its epistemological basis, namely the performance of the faculty of knowledge, both of which cannot be separated. The research method used is descriptive-analytic with the philosophical approach of the soul of Al-Ḥikmah Muta’āliyah. The results of this study indicate that the Al-Ḥikmah Muta’āliyah which was founded by Mulla Ṣadrā proves the existence of the wujūd levels, including the soul, explaining the various levels of perception carried out by the soul corresponding to the various levels of existence. Ṣadrā thought can explain the concept of the soul as an immaterial substance that can perceive metaphysical objects as the emanation of Go
THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM
Full text linkIn this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it
HERMENEUTICAL STUDY OF ΠΑΡΟΥΣΊΑ AND ITS SIGNIFICANCE TO THE 21ST CENTURY CHRISTIANS
Full text linkThe Old Testament furnishes its readers with two pictures of Christ’s coming: his coming to earth as a servant in glorious apparel and his coming to earth as a king in glorious apparel. This has brought about bewilderment both to the Jews who expected only the kingly and glorious Christ and the 21st century Christian who are being misled by some preachers and teachers of the Gospel of Christ. The objective of this paper, therefore, is to unearth two forms of Christ’s second coming: (1) a secret coming – as a thief in the night, and (2) public, universal coming, when every eye shall see him. Therefore through lexicosemantics analysis which reveals, its root-words and word-stems and the various possible semantic categories created by the human mind, this paper claims that the secret coming of Christ is what is called the rapture and the public coming is called the παρουσία. It conveys the idea that Christ’s return will be a definite and decisive action on his part. He will come himself, as surely as he came in the incarnation
MEMOTRET KESEMPURNAAN INSAN MENURUT FILSAFAT JIWA IBN SĪNĀ
Full text linkThis paper aims to offer a new perspective on understanding human perfection throughIbn Sīnā’s philosophical framework which is seen as being able to correct the mistakes ofwestern philosophers. It is known that Sigmund Freud and Thomas Hobbes understoodhuman existence physically. As a result, the soul which is seen as the substance of humanexistence is seen as materialistic which can be measured materially to achieve perfectionin reality. The implication is that human perfection is also seen as partially. Partialperfection does not explain the value, dignity and happiness of humans universally, so theviews of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, ashuman nature wants absolutes. In order to overcome the paradigm of Sigmund Freud andThomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophyof the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using adescriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existenceof the soul through a transcendental approach. According to Ibn Sīnā, the existence ofthe soul cannot be perceived through the senses. Conversely, the existence of the soulcan be known through human awareness of correct knowledge, called ma’rifatal-Ḥaqto systematize various human behavior, called ma’rifat al-khair. Human understandingof ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, bothparadigmatically and behaviorally.This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally
Tes 1: (WACANA TAFSIR TEOLOGIS NEGARA ISLAM)
No full textThis article aimed at the discourse of theological interpretation of the Islamic state. In the map of Islamic thought, the activity that accommodates Muslim intellectual stretches is interpretation. Tafsir al-Qur'an as an interpretation of the text has existed since the time Muhammad saw. lived until now. In its journey, the interpretation of the Qur'an experienced different developments and characteristics from time to time. The development of interpretation is generally divided into three periods: classical, middle, and modern (contemporary). And the discussion in this paper is on the contemporary position. In this phase, there is a tendentious interpretation. In other words, many of its interpreters interpret the Qur’an not to understand the Qur’an, but to defend the interests of its subjectivity. One of the types of interpretation as above is the interpretation of theological style.
RELASI PENAFSIRAN AL-QUR’AN TERHADAP SIKAP SOSIAL-KEAGAMAAN SEKTARIAN ISLAM FUNDAMENTALIS DAN ISLAM MODERAT
Full text linkThe main purpose of this paper is to show the relation between the interpretation of sacred texts, in this case the text of the Qur’an, and socio-religious attitudes of sectarian groups in Islam. This relation can be identified from the different characteristics of the social attitudes of religious people who are affiliated with certain groups in Islam which actually have different methods and styles of interpretation. This hypothesis is based on the principle that socio-religious attitudes are necessarily based on religious understanding, and the religious understanding must generate from interpretations of sacred texts, nor excluded in Islam with different methods and styles of interpretation of the Qur’anic texts by Muslims in different sects. This paper outlines two sects based on their methods and styles of interpretation, namely the Fundamentalists who tend to scripturalist-textualist methods and styles of interperetation and the Moderates with substantive-contextualist methods and styles. By analyzing the two methods of interpretation from the two groups, it is hoped that it can be used as a basis for identifying the socio-religious attitudes of Muslims and finding solutions to the negative implications in social life caused by these attitudes. The method that the author uses in presenting this paper is the analytical-critical-comparative method, which is to analyze critically the methods and styles of interpretation of the two religious groups and then with a comparative-critical approach the author tries to identify the socio-religious attitudes come from both of them, in the way to use it as a reference in finding solutions to solve the negative impacts of those attitudes in social life