Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
Not a member yet
253 research outputs found
Sort by
AGAMA DALAM PANDANGAN FUTUROLOG
Get PDFBefore modern era, religion became more dominant in daily life of human being because religion institution is the sole authority to dicide either religion aspect or scientifi c one. But in modern era, especially after some inventions of modern science and technology, secular scientist in the West very proud of his intellectual ability to explore the nature. Th ey neglect religion and even accused religion as an opium and illusion. In fact, human being cannot free from believing in Supra Natural Being because even though in the atheist community still respect the spirit of ancestors. Th erefore, every eff ort to attack religion will fail because religion could not separated from basic need of human being and religion is the the sole doctrin of life in hereafter. Naisbitt, a famous futurolog, also declares that the spiritual of religion will become dominant in new era
PERSPEKTIF ALLAMAH TABATABA’I TENTANG TEORI PERSATUAN DALAM FILSAFAT AGAMA
Get PDFThis paper discusses the theory of unity in religion, according to aphilosopher and mufassir, Allamah Tabataba’i. Though the discussion in this paper is about a social union, it is diff erent from the social justice. Unity described and presented in this section is included every form of unity within the various dimensions of society and certainly had a role and impact in shaping the social unity. Unity is also seen from the dimensions of the universal beliefs of individuals and the cosmological nature of society, as what the purpose and the meaning of religion itself that is to give stability to the social community in which to live their lives will also provide stability to the lives of individuals. The most important of which is the objective dimension where he directs the whole field and the social dimension in one direction, put it all on the line so that one of the individuals themselves and are led to a component of the community and to a social purpose. This purpose in view is none other Islamic monotheism and divine knowledge or ma’rifa
INSTITUSI PENDIDIKAN DALAM TASAWUF
Get PDFIn history of Islamic education, we know that institution of Islamic education shape and spreading rapidly in the Islamic world since they have emerged. Here we recognize term of pesantren, school and madrasah, what we consider to be institution of Islamic education. However we need to know that in world of sufi sm also there is education institusionalization; and this matter also had experience of growth and played an important role the same well. It is considered to be semy formal education institute, which later called as zawiya, khanaqah, ribath, and tarekat. Here is also arranged by a curriculum, syillaby, educational items, and soon, as going into effect in education world in general. This paper will try to discuss about education institutions which emerge and expand among all sufi , with relevant things
PERMASALAHAN IMAN: KRITIK ATAS IMAN DALAM FILSAFAT BARAT DAN TAWARAN JAWABAN
Get PDFFaith becomes problematic in our modern world. In the age of secularization and emancipation man masters the Nature with his growing reason and ever developing technology. This new situation brings with itself a discredit toward faith and religion. Without refusing the existence of God, Immanuel Kant declares that theology is a paralogism (a fallacious reasoning). Auguste Comte corners the religion in the realm of infantile age to be overcomed by the progress of science. Meanwhile Friedrich Nietzsche, from his own view, analyses that the phenomenon of fanatism in religion hides the uncontrallble “need to believe” typically found among the weaks.The central critique of Martin Heidegger toward ontotheological metaphysics shows that theology defi ned as science does not think. Man of faith has already all the answer before a question is posed, therefore he cannot truly pariticipate in the question of Being. This article tries to consider these objections against faith. As an answer, this article off ers to acknowledge “the act of believe” as an universal disposition in man. Much wider than his need to possess knowledge, man is driven by a desire for the infi nite. Faith resumes this human desire for infinite
SOLIPSISME DAN FENOMENALISME: DUA KUTUB EKSTRIM KANTIAN YANG MENGOYAK SPIRITUALITAS
Get PDFSolipsism, which is set up by a very infl uential modern philosopher Immanuel Kant, constitutes one main characteristic of modern philosophy and thought. In the realm on metaphysics, it has brought down the meaning of reality. In epistemological perspective, it has caused modern man to live and think in an isolated mental world that is alienated from objective reality. In the levels of ethics and psychology, it paves the way for fl ourishing any kind of self-centered standpoint and attitude such as individualism, egoism, racism, and anthropocentrism in the context of human and universe relation. We however fi nd another kind of solipsism in the context of theology and religion (focused on Muslim community). Neo-Salafi Wahhabi puritanism that appears to claim its doctrine as a purifi ed version of Islamic teachings and tradition is essentially an elimination and alienation of Islamic Ummah from transcendent reality, universe, history, humanity, and civilization. Similar to Kantian ontological assumption, Wahhabi insists to believe in transcendent reality with denial of the gates and ways of understanding the reality as well as with removal the keys of revealing reality. Both Kant and Wahhabi reject the capability of human reason to grasp and understand the transcendent reality
KEWALIAN DALAM TASAWUF NUSANTARA
Get PDFThis article discusses the doctrine of Sainthood (al-walāyah) which has a strong basis in the Qur’an and ḥadīth and it has been elaborated systematically through Ibn ‘Arabi’s vast and complex teachings. While in the study of Sufism in the archipelago, the term saint (walī)has been known along with the spread of Islam began in the archipelago, and it refers to two meanings; as the person who has the occulties as the implications of the sanctity and walī as the ruler of a particular region. Regardless the definition and scope, the true doctrine of sainthood can not be separated from the teaching of the prophetic and apostolic message which implies the human world is not only the physical realm, but there is a metaphysical world that has not been known to human and from which the physical world is controlled
CONCERNING IBN ‘ARABI’S ACCOUNT OF KNOWLEDGE OF GOD (MA‘RIFA) AL-ḤAQQ
Get PDFThis paper tries to reveal the concept of ma’rifa developed by Ibn al-‘Arabi (d. 1260), especially in his magnum opus, Fuṣūṣ al Hikam, the late work considered to be the synthesis of his doctrine of metaphysics represented through the wisdom of each prophet; their uniqueness of divinely inspired and their epitome of spiritual perception, concerning the knowledge of God. It shows the transformative role of the prophet’s messages involving in the deeper creative process of divine-human dialogue, calling and response, that is repeatedly mentioned in the Qur’an. Ibn ‘Arabi emphasized the importance of perceiving the direct relationship between all of creation and the divine Names and Attributes (al-asmā’ wa-l-sifāt al-ilāhiyyah), between creation as outward manifestation and as inward spiritual awareness (rūh). Everything that exists and is experienced in reality is the manifestation (tajallī) of different divine Names
KRITIK TERHADAP PEMIKIRAN TASAWUF AL-RANIRI
Get PDFAl-Raniri is often positioned by some scholars as “superior” fi gure, which is contrasted to Hamzah Fansuri and Syamsuddin Sumaterani, and that is why they predicate him as one of pioneer of Islamic reformer in MalayIndonesian archipelago. Anti wujūdiyyah Sufi sm campaign by al-Raniri quite successful to some extent to amputate the rate of development of philosophical Sufism was brought by Fansuri and Sumaterani in the one hand, and strike off the nature of moral Sufi sm in the other, redeemed by bloodshed. This article discussed the “superiority” of al-Raniri’s thought of Sufism, viewed from a broader spectrum, either in relation to problems of faith or theology and politics surrounding the circumstance of his time
HERMENEUTIKA DAN ETIKA NARATIF MENURUT PAUL RICOEUR
Get PDFAfter his retirement, Paul Ricoeur published his three-volume works, Time and Narrative (Chicago: Chicago University Press, 1984 1985). For Ricoeur, time becomes human's time when it is organized in a narrative. Narrative becomes meaningful when it portrays the feature of temporal experience. The present article tries to show that a narrative requires an interpretation. Paul Ricoeur's hermeneutics consists of two stages, distanciation and appropriation. Distanciation enables the reader to study the text critically and then it must be followed by a post-critical reading where the reader appropriates the world opened to him. In the words of Gadamer, in the process of interpretation, the horizon of the text fuses with the horizon of the reader. In reading narrative, the identity as ipse and as idem interacts each other. The narrative ethics does not contradict with the normative ethics, later gives validation to the former one. In the case of a conflict, then responsibility shoud be the priorit
TAKWIL DALAM PANDANGAN MULLA SADRA
Get PDFThis paper seeks to explain the notion of “ta'wīl” in the view of Mulla Sadra. There are several important issues that would be discussed. What is ta'wīl ? Is it distinguished from interpretations either contrast to the exoteric meaning? Why do we need ta'wīl? Is the interpretation alone is enough? How does the process?. It would also attempt to explain the three important issues of ta'wīl; first, the definition of ta'wīl according to Mulla Sadra. Second, to explain the foundation of ta'wīl. Third, to describe the two methods that might be used in ta'wīl. For Sadra, as internal meaning, ta'wīl does not eradicate or invalidate the outward meaning of the verse, rather it is the complement aspect. It becomes evident that sacred texts (al-Qur'an and hadīth) have different levels of meaning. Thus, in the process of ta'wīl, there are two important methods that might be used, i.e., the sufistic method and the method of the outward-inward meaning