Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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HERMENEUTIK SUFI : Sebuah Kajian atas Pandangan Ibn Arabi tentang Takwil al-Qur'an
Get PDFThis article is an attempt to analyze Ibn 'Arabi's view of ta'wīl (esoteric commentary) of the Qur'an. This Sufi Master of Andalusia refuses the ta'wīl controlled by reasoning, reflection, thinking, and desire because such ta'wīl deviates from what God meant by His words contained by His Book. But he accepts the ta'wīl guided by God through intuitive unveiling (kashf), that is, the ta'wīl bestowed by God to those whom He gave success in understanding what God meant by His words contained by His Book. This ta'wīl, which is advocated by Ibn 'Arabi, maintains the coformity between the outward meaning and inward meanin
MEMILAH FAKTA DAN FIKSI DALAM KITAB SUCI: SEBUAH USAHA HERMENEUTIS
Get PDFMan in ancient times, adheres the ancient cosmology, who hold no separation between supranatural and natural realm, beliefs that every occurrences in the world is ruled under the Divine free determination and decree. There is no natural law runs out of the order and will of God (as defended by Deism). Therefore, for them, miracle is always a real experience and unseparable part of daily life. Miracle is not something irrational. On the contrary, ancient reason provides justifications for its occurency. Certainly, this conviction as a mythological interpretation that is being applied toward the facts which actually are ordinary and natural. Commonly, such mythological interpretations were generally proposed by the writers of holy books(scripture) long after the actual events, all of which, however was normal and natural. All miraculous stories in the holy books are entirely imaginary narratives which were codified post actum or post eventum, long after the unsensational actual events, and were built with religious apologetical or propagandistic purposes, rather than reporting the historical facts as they were. At their hand, the history is under religious-political apologies and propaganda
THE ESSENCE OF RELIGION IN THE PERSPECTIVE OF ISLAMIC MYSTICISM
Get PDF“The Essence and Shell of Religion” is a philosophico-theological problem which is Occidental in its context. “Religious Experience” and “Sophia Perennis” are two mooted theories on this issue. h e essence of religion, according to fi rst theory, lies in the experience that makes its possessor to be seen religious and the shell is a set of beliefs that has its origin in the independence that the wayfarer feels after touching the essence and the second theory defines religion as a bisurfi cial phenomenon whose inward surface is monotheism which is manifested in the form of Sophia Perennis inside human being and the shell is consisted of traditions that leads the wayfarer toward the gem. In Islamic mysticism, religion is an integrated and seamless truth that has triple manifestations of exoteric, esoteric and ultra-esoteric. The esoteric manifestation is the individual unity which is also the gem of religion, though they are seen as the shell exoteric manifestations are merely diluted shadows of the same esoteric truth and thus they are imperishable. Religiosity is also a threefold truth whose essence is the absolutely certain intuition of mystic monotheism; and thus conceived, religion and religiosity are coextensive in their essence.
THE EPISTEMOLOGY OF HEART-MIND IN THE SPIRITUAL TEACHINGS OF MUHYIDDIN IBN ‘ARABI
Get PDFIbn ‘Arabi off ers a unique framework for explaining the structures of knowledge. His epistemology is referenced within the Oneness of Being (wahdāt al-wujūd), and all knowledge is ultimately the knowledge that the Being has of Itself through Its own self-disclosure. The human form mirrors this self-disclosure, and within this form he situates the center of the human experience in the faculty of the heart (qalb). Through interactions with the faculties of mind, refl ection and imagination, he provides a robust model for an epistemology that explains the workings of mind and the creation of the many beliefs about God. He intimates at the highest human potential which is the immediate perception of the Real as It appears to the heart in every moment, a condition of complete union known as the ‘Station of No Station’. The demands of post-modern thought insist on epistemologies that honor relativism by granting the multiplicity their ontological status. Additionally, the emergent paradigm suggested by integral studies suggests a holistic view of human development that builds on a vision of integrated body, mind and spirit. Ibn ‘Arabi’s epistemology is singularly capable of addressing these issues as he outlines the timeless structures and processes that comprise human sentience. 
LOKALITAS, ISLAMISITAS DAN GLOBALITAS:TAFSIR FALSAFI DALAM PENGEMBANGAN PEMIKIRAN PERADABAN ISLAM
Get PDFThis paper attempts to consider how the history of world religions, including the history of Islamic civilization, always have, through and documenting the cultural encounter, i.e. the relationship between center and periphery and the experience of the encounter in the frontier. Two-ways relationship shaping a dyadic pattern, that is the encounter of Muslim with the local culture in which the regional and national states dimensions is being ignored, or vice versa, and also an encounter of Muslim with the nation states which forgetting the aspirations and local culture, yet to meet and to relate the two with international issues, either an encounter of religion and international community as well, is almost impossible to bring about the new problems within the dynamics of the global era today. Thus, the role of philosophical interpretation and contemporary Islamic philosophy is to provide a discern socio-cultural analysis in its interplay more complete and accurate between regional, national and mondial
FUZZY EPISTEMOLOGY FROM VIEW POINT OF MYSTICAL THEOLOGY
Get PDFThe issue of immanence and transcendence is crucial for religious thought. One reason why that is never resolved is that it has so many meanings and turns up in so many diff erent contexts. A view may emphasize immanence in one context and emphasize transcendence in another. What the terms mean depends in part on the metaphysical assumptions, usually unconscious, of those who use them. According to Ibn al-‘Arabī, these two mutually dependent sides must constantly be borne in mind, if the relationship between God and universe, Reality and appearance, is to be truly understood. It is because of nonexistence that God is described as transcendent (tanzīh), and because of existence that He is known as immanent (tashbīh). h e two aspects of God, transcendence and immanence, are summarized for Ibn al-‘Arabī by the Qur’anic verse “There is nothing like Him, and He is the Hearer, the Seer” (42.11). The religious-historians and researchers and alongside them some mystics insist on it and according to it they consider the logic of the call as a function of the two-valued logic (transcendence or immanence). According to this logic one must classify the call of the divine prophets based on their emphasis upon the unity or plurality in three categories of Transcendental calls, Similar calls and Transcendent-Imminent (TI) calls and as a result consider the face of divine religions necessarily either Transcendental or Similar or T-I. Fuzzy logic and thought has in understanding of propositions approaches paradoxes and also, in general of any mystical explanation and analysis
EPISTEMOLOGI SUFI DAN TANGGUNG JAWAB ILMIAH
Get PDFA Characteristic of sufi knowledge or epistemology based on intuition and reality of thespiritual world that only could beexperienced by sufis. This distinctive mode of epistemology invited numerous questions, especially for those who were influenced by empiricalpositivistic points of view. How it could be and how is it scientifi cally responsible. For them, this mode of knowledge is assumed as “unreal”, and is impossible to being scientific, let alone objectively recognized for its reliability. This article attempts to respond to that challenge or perhaps “accusation”, whilestressing the point on two aspects: fi rst,exposition of characteristics of sufi epistemology that seem so diff erent from Western mode of epistemology (rationalism or empiricism), and second, trying to rationalize the reality of sufi spiritualexperiences as being scientifi cally responsible
EPISTEMOLOGI SUFI PERSPEKTIF AL-HAKIM AL-TIRMIDZI
Get PDFThis article deals with some epistemological terms and theoretical postulates in the thought of a well known sufi from the 9th century AD., Abu `Abdu’lLah Muhammad b. `Ali al-Hakim al-Tirmidzi, in order to describe the path (sulūk) of a sufi towards the Ultimate Reality. In his own style thought about the sufis, placing an emphasis upon the strong relations between the walāyah (sufi sainthood) and the ma`rifa (sufi knowledge) in the one side, and between the two a philosophy of Sufi Ethics. So, it is nothing out of the ordinary to fi nd his ethical inclinations as a dominant feature in every aspect of his epistemological thoughts. In addition, sufi epistemology in the perspective of philosophers focuses on enforcing the inner positive potents of the Self more so than to eliminate “the satanic infl uences” to the heart, because – in al-Tirmidzi’s argument is that the former would greatly improve the immunity of the self, and encourage it to tread consistently on the right path as well
TEORI “INNEFABILITAS” MENURUT ALLAMAH THABATABA’I
No full textThis essay will attempt to explain some of the theories of inneff ability of Allamah h abataba’i, as in an earlier work we have explained the same concept as viewed by both W. Stace and William James. Some of the issues will be outlined in this article, that is whether the absolute can be expressed? If wahdāh al-wujūd (unity of being) asserts absoluteness, does this mean that there is no language that can describe it ? Then what exactly is the meaning of innefability? What does it mean that the experience of wahdāh al-wujūd can not be conceptualized, nor can it be described, nor can it be logical? If so, where then do words such as innefability, paradox and ‘absolute’ originate from? What does it mean that this is unattainable by reason? h is work will reveal that the experience of the absolutely wahdāh al-wujūd can be expressed generally not in detail, by means that diff ers from peripatetic logic
TASAWUF SUNNI ALA SIRHINDI: “KAWIN PAKSA” MONISME DAN TEOLOGI ASY’ARIYAH
Get PDFThe term monism or wahdah al-wujūd has a long story in Islamic Mysticism or Sufism. It is such that is considered to be the soul of Sufism, an sich. It means that without wahdah al-wujūd, there would be no further discussion on Islamic Mysticism. Besides, the theory of wahdah al-wujūd is rooted in Shi’ite Islam, yet never found in the Theology of Ash’arian or any other Sunni tradition. It is very important to have an awareness of what the author has termed ‘failed cloning’ between monism in Shi’ite and dualism in Sunni traditions established by Sirhindi. This is an attempt to uncover the weakness and/or weaknesses of Sirhindi’s methodology, that criticized wahdah al-wujūd and his subsequent misunderstanding of it. Moreover, Sirhindi seemed somewhat confused over the disciplines of mysticism, philosophy, theology and jurisprudence in his arguments and accordingly his mystical construction. To criticize wahdah al-wujūd without having a basic understanding of Ibn ‘Arabi’s works is a fault. Moreover, the construction of mystical dimension of wahdah al-wujūd of Ibn ‘Arabi which had staunchly strengthened and defended by Shadruddin Shirazi (Mulla Sadra) is very difficult to break through by anyone who does not have basic knowledge of either. Thus, Sirhindi should have learned from him (Mulla Sadra) before he criticized Ibn ‘Arabi and his concept wahdah al-wujū