Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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MENYOAL TAFSIR IBN ‘ARABI: : MAGNUM OPUS ‘ABD RAZZAQ AL-KASYANI
No full textThis article is aimed to This article discusses about Tafsīr Ibn ‘Arabi. It focuses on describing it and questioning the essence of its writer. The blur of its writer will impact on the precision of the researchers in constracting the figure thought. By an analysis descriptive method and ‘Irfan al-Nazhari it finds that: First, essentially the Tafsīr Ibn ‘Arabi is called Ta'wīlāt al-Kasyani or Ta'wīlāt al-Qur’anal-Hakīm which is written by Syaikh ‘Abd Razzāq al-Kasyani is not written by Ibn ‘Arabi. Second, this book is categorized as al-isyārī al-syuhūdī or al-faidhi and tafsir al-isyārī al-nazhari. Third, ‘Abd Razzāq al-Kasyani is one of the prominent figures of Ibn Arabin thought, commentator works, interpreter and the founder of sufi terminologies works. He is the knower which has much knowledge and being one of prominent writer in the history of Sufi Civilization
NILAI-NILAI LUHUR DALAM AL-QUR’AN DAN KEARIFAN LOKAL BUGIS SEBAGAI LANDASAN MEMBANGUN GOOD GOVERNANCE DI INDONESIA
No full textThis paper discloses the view concerning the urgency of values of Islamic teaching and values of local wisdom of Bugis people in constructing the system of good governance in Indonesia. Based on what al-Qur’an has insisted that the positive and effective change must be begun from the inner side of awarness and should be done collectively whether in the structural or cultural basis. Inner change encompasses two elements, mindset and knowledge, in such a way the internalization of glorious values from the al-Qur’anic teaching must be done in the self of each indivual and, furthermore, enable to make good social life and good governance as well. This kind of internalization of glorious values also showed in local wisdom of Bugis which is implied in the concept of “ade’”. Acoording to Bugis people, ade’ is an essence of human being, since it is a reason why a man is named as human being. For Bugis people, ade’ is a value. The ethical codes and values are called pangngadereng. There is a number of Local wisdom and values in the ethnic of Bugis, namely: lempu’, amaccang, agettengeng, asitinajang, and reso which must be internalized and applied in this life then, in further way, have direct implication for good social life and also for good governance. By means of comparative-descriptive method, this paper attempts to portrait these two points of view and hopefully it can show the conformity between them with respect to glorious values and wisdom
KRITIK ATAS SKEPTISISME EPISTEMOLOGIS PERSPEKTIF TAFSIR JAWADI AMULI
No full textThis paper discusses a critical responsse to radical and moderate epistemological skepticism based on skepticism about the credibility of the senses, reason, and the possibility of the existence of the x-factor that manipulates consciousness. The proposed responsse is based on inspiration from the Qur'anic discussion of skepticism through the interpretation of Jawadi Amuli. With Paul Ricoeur's descriptive analysis and hermeneutics, a number of conclusions reached include the following three things. First, according to Jawadi Amuli, the Qur'an views the skepticism of those who reject the truth of the treatise as rooted in epistemological sensibility and ontological materialism, whereas reality is not limited to matter and the senses cannot be a source of belief, but must have reason. Second, radical skepticism is unacceptable, whereas moderate skepticism is acceptable. Third, belief cannot be rejected with skepticism on the senses, reason, as well as on the possibility of the existence of the x-factor that damages consciousness
Teori I‘jāz Al-Qur’an: Sintesis Diskursif antara Fakhruddin ar-Razi dan Jawadi Amuli
Get PDFThis article explains the various premises and formulations of the rational and systematic i'jāz Al-Qur'an theory. This departs from two contexts of i'jāz discourse, namely in the Qur'anic sciences and kalam/philosophy. In the Qur'anic sciences, the discussion focuses more on the i'jāz aspect, while in kalam and philosophy it is more on the aspect of prophetic theory. For this reason, the author sees the need for a kind of synthesis between the two discourses, through an analysis of two thinkers, namely Fakhruddin Ar-Razi and Jawadi Amuli. This literature qualitative research was conducted using Paul Ricoeur's hermeneutic method which emphasizes disstantiation, interpretation, and appropriation. A number of important conclusions that can be reached by this study include four premises from Ar-Razi and six premises from Jawadi Amuli which the author formulated into a theory of i'jāz Al-Qur'an
SCIENCE OF THE SELF AS DEPICTED IN THE STORY OF THE SNAKE-CATCHER: : RŪMĪ ’S MATHNAWĪ IN CONTEXT
Get PDFThe self is always become a central concept in the mysticism tradition, nonetheless for Jalāl al-Dīn Rūmī (d.1207). Through Mathnawī, Rūmī uses metaphors to presents man’s multi-layered self. He communicates through stories with great potential to be developed into various forms of visual and performing arts. Through his creative imagination, and using elements from Persian mystical literature Rūmī presents his messages in an attractive and tangible form. Adopting metaphors and symbols he pictures various faces of nafs (self) relating each face to an individual animal. “The Snake Catcher’s tale” is an excellent artistic display of man’s battle with his animal self. It offers a complex religious subject in an easy-to-digest manner that can be visualized and set into pla
IS OLODUMARE, GOD IN YORUBA BELIEF, GOD?: : A RESPONSE TO BENSON O. IGBOIN
Get PDFOlodumare the Yoruba word for Supreme Being has attracted comments, interpretations and misinterpretations from different scholars of both Yoruba and non-Yoruba extractions. E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola analyses manifest some seemingly contradictions upon which was hinged by Benson O. Igboin, in his paper “Is Olodumare, God in Yoruba Belief, God?” From their explanation, Igboin demand for the true nature of Olodumare having conceded that Olodumare and the Christian God are not and cannot be the same. Specifically, Igboin asked Olodumare, who are you? This paper, therefore, aims at providing an insight to the real nature of Olodumare in Yoruba worldview. It argues that God is nothing other than the English meaning or interpretation of the Supreme Being. The paper posits that Igboin’s pairs of Esu and Olodumare of which one is true and faithful to Yoruba traditional Religion and the other true and faithful to Christianity in Yoruba land does not hold water. Using analytical method of philosophical inquiry, the paper concludes that Olodumare in Yoruba traditional Religion cannot be equated with the concept of God as conceived in Christianity neither could it be bifurcated. He is sufficiently a Supreme Being in Yoruba theolog
BELIEF IN GOD BY INTUITIVE KNOWLEDGE IN MULLĀ ṢADRĀ’S PHILOSOPHY : (A CRITIQUE TO ATHEISTIC EVIDENTIALISM)
Get PDFThe epistemological approach of evidentialism maintains that a belief must have sufficient evidence in order to be rationally justified. The belief in God is no exception, it must pass as well the litmus test of evidence as a measure of its rational justification. But what counts as evidence? Responding to this question and identifying the nature of the evidence that can be used to justify belief has become a point of contention among philosophers. While some evidentialists have denied the possibility of evidence for the belief in God, others have attacked the very basis of the evidentialist claim by promoting belief in God without evidence. The following paper aims at proposing an alternative way or approach to argue and to justify belief in God, that is, intuitive knowledge. To excute this aim, this paper tries at first to describe briefly those two currents of thought and, further, examines and criticizes them by discussing and analyzing the notion of innate concepts and presentational knowledge as known by an intuitive knowledge based on Mullā Ṣadrā’s view. According to some philosophers, this type of knowledge, presentational knowledge, can be included as “evidence” even from the evidentialist point of view which does not limit evidence to conceptual knowledge. By this, critical analysis will be applied here as a method to conduct the research
THE MYSTERY OF HUMAN PERSON: : MYSTICAL ANTHROPOLOGY IN HAMZAH FANSURI’S SHA‘ĪR
Get PDFThis essay endeavors to look closely at the mystical theological anthropology of Hamzah Fansuri, the first and one of the greatest Sufi writers in the Malay world. Mystical anthropology is arguably the underlying theme of all Fansuri’s poems and he develops this mystical discourse on the theomorphic dignity of every human person, together with the dynamic of return to God, by using some quite original imageries and symbolisms of his own. However, Fansuri’s mystical theological anthropology belongs to the tradition of Ibn al-‘Arabī (the Wujūdiyyah doctrine), while his works also betray familiarity with and the influence of other great mystics of Islam, such as ‘Aṭṭār and Ḥāfiẓ
DIALECTIC OF THEOLOGY AND MYSTICISM IN ISLAM: : A STUDY OF IBN TAYMIYYA
Get PDFIslamic theologians and sufi orders are rarely considered to have totally different ways of of discovering the truth of God. In the view of Ibn Taymiyya, on the contrary, Islamic theology and mysticism, both together strive to deliver people to understand the existence of God so they are, accordingly, willing to do good and leave the bad. This what will bring into the perfection of human soul. What makes it different is that Islamic theology (kalām) is more theoretical, while mysticism is more practical. Islamic theology as a theoretical mean leads man to the logical belief. Yet, the realization of this logical belief will practically be appeared when it was charged by Sufism. Yet, Ibn Taymiyya denies such concepts as “union with God” as the highest goal of human life. Absorption into the God and contemplation into the highest Reality should be realized in terms of sharī‘a. For him, the supreme absorption is the absorption in worshiping (‘ibāda) God
TAFSĪR AL-HUKAMĀ’: MEMOTRET PERSINGGUNGAN TAFSIR AL-QUR’AN DAN TRADISI HIKMAH
Get PDFThis paper discusses a neglected exegetical tradition in the Qur’anic studies, namely the heritage of “tafsīr al-ẖukamā’”, (tafsīr of the theosophers/ẖikmah masters) which is the representation of the ẖikmah (theosophical) tradition in the Islamic philosophy. In addition to the study of “tafsīr al-falāsifah” (tafsir of Hellenistic/Peripatetic philosophers), this heritage is an area of study that needs further exploration in the light of philosophical school of Qur’anic exegesis. It is mainly motivated by the revision of the history of Islamic philosophy in general, that must include “ẖikmah” tradition as the integral part. In turn, the study of Qur’anic exegesis should also correspond with the development of the discourse. Started with a discussion related to the ẖikmah tradition, this paper focuses on two major issues. Firstly, it highlights the contact between Qur’anic exegesis and ẖikmah tradition in a historical and chronological context. Secondly, it also explains the intersection of both in epistemological relation. This research shows that through examining some Qur’anic commentaries written by theolosophers such as Suhrāwardī, Mullā Shadrā, up to the current tradition, the treasury tafsīr hukamā’ has a rich but still abandoned material. In addition, this tradition also has a distinguishing epistemological characteristic compared to other with tafsir traditions