Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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IMPLEMENTASI ETIKA EKOLOGIS DALAM KONSERVASI LINGKUNGAN: : TAWARAN SOLUSI DARI AL-QUR’AN
Get PDFThis paper tries to compare between anthroposentrical paradigm and a theory of conservation called by ecocentrism, the theory try to combine the universal teachings of holy book and science on safeguarding of stable ecosystem of the world. By using thematic method (this method usually applied in investigating several contemporary problems belong to people in the term of contextualization of Holy Book’s message which in this case is al-Qur’an), and supporting by the scientific approach from East and West, this paper expounds the description of al-Qur’an on the concept of ecological ethics which encompassed in a theory which I call with ecohumanist-theocentric. This theory necessarily demands a harmonious inter-connection and interaction between human being and himself (ḥabl ma‘a nafsih), human beingand other human beings (ḥabl ma‘a ikhwānih), human being and nature (ḥabl ma‘a bī’atih), human being andGod (ḥabl ma‘a khāliqih). This implementation of universal teachings of al-Qur’an for world’s society is considered as an applicative and comprehensive solution which is offered by al-Qur’an in the way to answer theproblems of environmental harm
HUMAN AGENCY IN ISLAMIC MORAL REASONING
Get PDFThe notion of human agency is generally associated with human capability to be autonomous in making choices and action, the human ability to make acts of resistance toward certain hegemonic and established rules or authorities. In the context of the tradition of Islamic legal thought, human agency is not merely contained in the term of human submission to the transmitted authority of the Quran and hadith, but also in another forms. This paper tries to show that there are legal maxims in the tradition of uṣūl fiqh that enable for the development of the idea of human agency which does not merely have an orientation to the human necessity of submission to the religious scriptural authority, but also the concept of human agency which based on human nature to be autonomous and resistant. While elaborating some concepts in the uṣūl fiqh such as qiyās, istiḥsān, istiṣlāḥ, and istiṣḥāb we would find out that one’s ethical act in Islam does not merely proceed from religious scripture but it is also based on the human’s autonomous thoughts which would culminate in the emerging of more contextual, not textual, concepts of human agency
DUALISME PEMIKIRAN SUFISTIK IBN TAYMIYYAH
Get PDFIbn Taymiyya, despite being well-kown as a figure of salafi-radicalists which are anti-reformism and oppose tasawuf, in fact is an inspiring figure for some modernist Muslims and is a sufi. How could it be possible for someone who criticizes tasawuf to be a sufi? How should Ibn Taymiyya be placed correctly in this regard? How could his contradictive attitude be explained? These questions will be discussed in paper through a careful study of his works and by investigating his life-experience from a psycho-sufistic perspective. This paper argues that his criticism to certain kind of tasawwuf, i.e., the naẓarī-falsafī, is often based on confusion in understanding terms and departs from different paradigm used by the object of his criticism. Finally this paper shows that the attitude he has, towards the end of his life—in an inwardly situated condition in such a manner so he is far from any discursive activities and totally drowning in the taqarruband having full attention to God and achieving the peak of mystical experience, the annihilation— however contradicts to his early standpoint, is nothing but the continuation and growth of his religious maturity
KONSPIRASI MEDIA MASSA DAN PENGEMBALIAN BAHASA PADA HAKIKATNYA:: SEBUAH PENERAPAN METODE ANALISIS TINDAK TUTUR KOMUNIKASI
Get PDFThe twenty-first century may be referred to as the century of language, considering how human life is inseparable from the various forms of mass media. However, concerning the construction of facts and reality, especially whenever mass-media becomes colored by ego-centric tendencies, biases in reporting frequently occur that raiseethical problems. It follows that there has been a conspiracy behind mass-mediathat has impact inobstructing the function of media as a forum for political education for the people. Therefore, in order to reveal the conspiracy a new media text analysis method --which in this paper is called speech-act analysis method of communication-- is required. The method is heuristically, critically and contextually brought about through contemporary principles of Ordinary Language Philosophy. Thereby, in addition asserting that mass communication should be used ethically and with emancipation, this method will also examine the other media text analysismethods which have been known but may not be useful to discover conspiracy behind mass-media reports
INTERAKSI FILSAFAT ISLAM DAN IRFAN DALAM ḤIKMAH MUTA’ALIYAH
Get PDFIn early period of Islamic thoughts, Philosophy and Irfan were acting as if two opposite poles which are difficult, if not to say impossible, to reconcile. Philosophy more emphasizes on discursive reason as an instrument, while Irfan more believes in intuitive witnessing (mukāsyafah) and puts reason in doubt, to disclose the ultimate reality. However, Muslim philosophers through their deep investigations on both realms tried to end the controversy and to reconcile between them. This spirit has been started by a great philosopher, Suhrawardi, by means of his philosophical thoughts well-known by Illuminationism (Ḥikmah Isyraqiyyah) and found its perfect formulation in the hands of prominent philosopher, Mulla Sadra, with his Ḥikmah Muta’aliyah. This writing tries to adduce some knots of interaction between Islamic Philosophy and Irfan which were formulated by Mulla Sadra in his special and brilliant theories. He succeeded to combine some great thoughts of philosophers and ‘urafā’ in one construction of hikmah, in such a way it can create a harmony which completes each other
SUHRAWARDI’S ONTOLOGY: FROM “ESSENCE-EXISTENCE” TO “LIGHT”: (A Suhrawardian Reply to Sadrian Critiques)
Get PDFThe distinction between essence (mahiyyah) and existence (wujūd) has been a consuming problem among philosophers, at least since al-Farabi and ibn Sina. It has become the starting point in reinterpretation of reality, whether objective or merely subjective, the problem of fundamentality (principal) and respectivality (mental conception) in the realms of ontology and epistemology which never been discussed specifically before. Suhrawardi is one of philosophers who tries to provide different interpretation and even critiques toward previous philosophers (especially ibn Sina) in this regard. Even though he supports ibn Sina’s point of view that there is distinction between essence and existence, but he also has his own conclusion in this case whichis formulated in his theory of “light”. This article tries to present the ideas of Suhrawardi on “essence and existence” and the theory of light. Here will be discussed also some critiques from Sadrian school and the answers to those critiques by Suhrawardian philosophers
DISKURSUS AKHLAK DALAM FILSAFAT MULLA SADRA
Get PDFIn Mulla Sadra’s system of thought, the discussion of philosophy of moral (ethics), morality, the nature of morality and matters related, that is the soul (nafs) and the spirit, is not a short discussion. All forms of action and the nature of malakah imprinted in the human psyche that will participate in the world hereafter. Therefore, some of the matters of the soul is a postulate of science of moral. Yet despite the differences in the ethics’s school of thoughts, it can be said that almost Muslim philosophers agree to the connection of moral with the perfection of soul. And the foundation of moral questions rests on the principle of perfection of the soul and the effects of the moral act. Without them, there will be no perfect rational and philosophical explanations of the good and bad character. However, in understanding how the process of perfection of the soul through moral acts, it is necessary to understand the perfection of the soul and make it a goal for human
ZUHD AND PLEASURE:: A COMPARATIVE ACCOUNT BETWEEN IMAM ALI’S NAHJ AL-BALĀGHA AND MOORE’S ETHICS
Get PDFThis article discusses about Zuhd as an ethical sign (an ethical bon mot), all at once to compare it with Moor’s argument on pleasure. Maximizing output and minimizing input constitute two basic premises which composed zuhd. Both of them lead to positive and negative duties. Positive duty is rooted on right to express freely, while negative duty is rooted on right to work in just and prefer domain. Moreover, Moor’s argument of pleasure is unsufficient to be an ethical sigh, for it is very subjective argument. By this, Zuhd has a better quality than pleasure to be an ethical sign or marker
TASAWUF DI MASYARAKAT BANJAR KESINAMBUNGAN DAN PERUBAHAN TRADISI KEAGAMAAN
Get PDFSufism has infl uenced the religious life of Banjarese Muslims in South Kalimantan since the 18th century up to now. The tendency to combine ethical Sufism of al-Ghazali and metaphysical Sufi sm of Ibn Arabi, and the veneration of Sufi masters in the reading ritual of their hagiographies, and the emergence of certain heterodox Sufi sects, all of these can be found along history of Islam in this region. On the other hand, there are social changes that have also infl uenced the colour of Sufism developed in certain period. In the 18th century, orthodox Sufi sm fought against pantheism which was presumably came from Hindu origin, but in the 19th and early 20th century, Sufi sm became a social movement, namely a certian Sufi Order that was involved in the war against the Dutch. In the later period, Sufi sm became the source of moral and spiritual strength in the face of social, cultural and political crisis. Moreover, since the Reformation Era, Sufi masters and their followers have become potential allies as voters for politicians
HAKIKAT ‘IRFĀN
Get PDF‘Irfān or Sufism is defined as the knowledge of God or ma‘rifa al-Ḥaqq. Theoretically and practically, it is a discipline that originated in the Islamic tradition from Islam itself and has its roots in the Qur’an and ḥadiths of the Prophet Muhammad. This statement at the same time rejects some orientalists who however maintained the view that ‘irfān and tasawuf and its subtle and sublime ideas have come into the Islamic world from outside, which is non-Islamic origins