Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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EXPLORING AL-FĀRĀBĪ’S SECRETS IN HARMONIZING SCIENCE AND RELIGION
Full text linkHarmonization between science and religion in al-Fārābī’s thought is an important topic in addressing the challenges of paradigm differences between the two in modern society. This research aims to explore al-Fārābī’s views on the integration of spiritual values and scientific rationality and their relevance to contemporary challenges. Using a qualitative method based on a literature study, this research analyzes al-Fārābī’s works as well as supporting literature that discusses the relationship between science and religion. The results show that al-Fārābī viewed science and religion as two different paths that lead to the same goal, which is the highest human happiness. Science provides rational knowledge to understand the physical world, while religion offers moral guidance to live life. In al-Fārābī’s view, the two complement each other, with science playing a role in revealing the nature of reality and religion providing ethical and spiritual meaning. This research emphasizes that al-Fārābī’s thoughts are relevant in the context of holistic education, ethical development in science and technology, and dialogue between science and religion. This approach can serve as a foundation for moral and rational value-based policies, creating a balance between intellectual progress and social responsibility. Thus, the harmonization of science and religion not only addresses the conflict between the two but also contributes to the construction of a just society with integrity. This research proposes that such integration can be a comprehensive solution to global issues such as technological ethics, climate change, and pluralism
INSECURE ON THE PERSPECTIVE OF TAFSĪR AL-JAYLĀNĪ
Full text linkInsecurity has now become a common thing that affects many people. Many people worry about their future or feel inferior when facing reality or interacting with others. Excessive worry can prevent someone from doing activities or doing something. Insecurity can be a disease that disrupts people's mental health. If not handled well, anxiety, low self-esteem, and feeling unable to accept oneself completely, including feeling inferior, can make someone prefer to be alone and what is most worrying is that when insecurity is not handled well, there is a risk of increasing cases of suicide. Insecurity can be caused by many things, including changes in the environment and times. Materialism results in the loss of the essence of life, which leads to a crisis of meaning, values , and spirituality. Spiritual values can help someone avoid insecurity. A spiritual crisis and mental well-being can trigger emotional anxiety. This research aims to explore the Al-Qur'an's views regarding the phenomenon of insecurity in Tafsīr al-Jaylānī. From an Islamic perspective, the solution to overcoming insecurity includes obedience to Allah, humility, and patience. This research method is qualitative with a character thematic approach. Although al-Jaylānī does not discuss insecurity explicitly, he emphasizes the importance of repentance and returning to spiritual values. The implications of the interpretation show that the Qur'an provides solutions through obedience, patience, and strengthening self-confidence
WEALTH AND CHILDREN AS FITNAH IN THE QUR’AN: A COMPARATIVE STUDY OF TAFSIR AL-AZHAR BY HAMKA AND TAFSĪR AL-MUNĪR BY WAHBAH AL-ZUHAYLĪ
Full text linkThis research will discuss fitnah concerning wealth and children in Q.S. Al-Anfāl [8]: 28 and Q.S. Taghābun [64]: 15 to know whether the bestowal of wealth and children makes humans able to be grateful or instead makes them negligent of the commands of Allah Swt. The author chooses Al-Azhar and al-Munīr as the sources of research related to wealth and children as fitnah. This research is qualitative using library research with a comparative approach. The primary data sources used are the Qur’an and the commentaries Al-Azhar and al-Munīr. The secondary data sources are the opinions of scholars, books of interpretation, journals, and books related to the research theme. The results of this study indicate that there are differences and similarities in the interpretation of property and children as fitnah. It is influenced by differences in interpretation methods, styles, and sources used by both music which directly affect the meaning of interpretation. Hamka in his Tafsir Al-Azhar explains that the existence of wealth and children makes humans proud and happy, which makes humans forget Allah and makes humans afraid of death, cowardly, afraid to fight unwilling to sacrifice, and reluctant to help others. Meanwhile, Wahbah al-Zuḥaylī explains that wealth and children are fitnah, namely sin and punishment because they can occupy the heart with the world and prevent it from helping others
THE DOCTRINE OF SUFI PHILOSOPHY AS A POWERFUL ANTIDOTE TO GLOBAL TERRORISM
Full text linkThe rise of global terrorism presents a critical challenge to peace and stability worldwide, fueled by divisive ideologies that promote hatred and violence. There is a growing need for alternative frameworks that promote understanding, tolerance, and reconciliation. This paper explores the doctrine of Sufi philosophy as a powerful antidote to global terrorism, examining its principles and practices in fostering peace and countering extremist ideologies. A comprehensive review of literature on Sufi philosophy, Islamic mysticism, and counter-terrorism strategies was conducted to elucidate the principles and practices of Sufism in promoting peace and countering extremist narratives. The findings reveal that Sufi philosophy embodies principles of love, compassion, and spiritual enlightenment, potent antidotes to the rhetoric of hatred and violence propagated by extremist groups. Sufi teachings emphasize the interconnectedness of humanity, fostering a culture of tolerance, understanding, and mutual respect. In conclusion, the doctrine of Sufi philosophy offers a transformative framework for countering global terrorism by addressing its root causes of ignorance, fear, and alienation. Through its emphasis on love, compassion, and spiritual enlightenment, Sufism provides a compelling alternative to extremist ideologies, inspiring individuals and communities worldwide to embrace a path of peace, unity, and understanding
THE PHILOSOPHICAL ISSUES IN THE CONCEPT OF “PROFIL PELAJAR PANCASILA”
Full text linkThis research aims to identify and elaborate on the philosophical issues inherent in the concept of the Profil Pelajar Pancasila (Pancasila Student Profile) as the epitome of human idealism in Pancasila intended for implementation through educational means in Indonesia. This matter holds significance for examination due to the Pancasila Student Profile serving as the ultimate destination or objective of the complete educational system in Indonesia. Philosophical scrutiny of this concept is imperative to ensure alignment between the Pancasila Student Profile and the notion of the Indonesian ideal individual in line with Pancasila’s principles. This investigation adopts a qualitative method to delve into philosophical quandaries within this domain. The data utilized in this research comprises literary works addressing the Pancasila Student Profile, which are then philosophically scrutinized based on four key attributes: radical, critical, systematic, and comprehensive. The findings of this study reveal a philosophical dilemma within the Pancasila Student concept, specifically the underrepresentation of two vital dimensions of human nature in Pancasila, namely materiality and individuality. Consequently, it is recommended that a reassessment and restructuring of the Pancasila Student Profile concept be undertaken to ensure the realization of the ideal human archetype of Pancasila without straying from the educational objectives outlined in Law No. 20 of 2003 regarding the National Education System
IBN TAYMIYYAH’S PHILOSOPHICAL CRITIQUE TO IBN ‘ARABĪ’S WAḤDAT AL-WUJŪD THOUGHT
Full text linkThis research aims to describe and analyze Ibn Taymiyyah’s philosophical-constructive critique of Ibn ‘Arabī’s waḥdat al-wujūd thought. The method used in this research is descriptive-analytical. The primary data used in this research are the works of Ibn Taymiyyah and Ibn ‘Arabī. Meanwhile, secondary data in this research are books, journal articles, and other websites that discuss the thoughts of Ibn Taymiyyah and Ibn ‘Arabī. The research results show that Ibn Taymiyyah rejected thinking of waḥdat al-wujūd, because of his understanding of the doctrine of waḥdat al-wujūd This is different from the understanding of Ibn ‘Arabī and his followers. According to Ibn Taymiyyah, waḥdat al-wujūd is the equating of God with nature. In modern terms synonymous with pantheism. Ibn Taymiyyah said those who adhere to waḥdat al-wujūd say that existence is one, and wajib al-wujūd what God has is the same as possible waḥdat al-wujūd that a creature has. Ibn Taymiyyah’s criticism emerged because he only saw aspects of tashabbuh (equation of God with his creatures) from understanding waḥdat al-wujūd, and did not see aspects of tanzīh (purification of God from the likeness of his creatures) from the same understanding. These two aspects are combined into one in the teachings of Ibn ‘Arabī. Even according to Ibn Taymiyyah, the understanding that considers God’s existence to be united with the existence of His creatures is a form of disbelief for God, a form of disbelief and shirk in Him
THE PATH TO SPIRITUALITY: A CRITIQUE OF MEREDITH B. MCGUIRE’S VIEW ON SPIRITUALITY AND MATERIALITY
Full text linkThis article critiques McGuire’s (2008) work on Spirituality and Materiality: Why Bodies Matter? in the book Lived Religion: Faith and Practice in Everyday Life. In her work, McGuire challenges the traditional Western dichotomy between spirituality and materiality, which places the two in a binary opposition. She argues that spiritual experiences are closely connected to the body and physical environment. This article aims to analyze the main strengths of McGuire’s work, particularly its strong empirical foundation through qualitative research methods, such as interviews and observations, which enhance the credibility of her arguments. However, several weaknesses are identified in this study. First, McGuire does not clearly define spirituality, leading to ambiguous interpretations. Second, her generalization that material aspects are always involved in achieving spirituality overlooks the possibility of non-material approaches, such as meditation or introspection. Third, the work neglects psychological factors that influence individual spiritual experiences, such as trauma or motivation. Fourth, the concept of materiality is problematic, as she does not adequately explain how it leads to spiritual experiences. Lastly, McGuire’s in some cases’ use of her personal experiences as a basis for her arguments could introduce bias, as spirituality is highly subjective and varies for each individual. This study employs a qualitative approach to provide an in-depth analysis of McGuire’s work and relevant literature on spirituality and materiality, focusing on how different traditions define and practice spirituality, particularly about pathways that emphasize non-material aspects in achieving spiritual experiences
MORAL EDUCATIONAL THINKING MUḤAMMAD ‘ALĪ AL-ṢĀBŪNĪ IN THE TAFSĪR ṢAFWATU AL-TAFĀSĪR
Full text link The reality of life in today’s dynamics, we often see delinquency committed by children and adolescents who should reflect good character in themselves, but in their implementation have a bad character in their lives both in the school, community, and family environments. This article discusses the thought of Muḥammad ‘Alī al-Ṣābūnī’s moral education in Tafsīr Ṣafwatu al-Tafāsir which examines various aspects of Qur’anic scholarship. This research uses a library research method, with a descriptive qualitative analysis approach. The result of this research is Muḥammad ‘Alī al- Ṣābūnī actively writing and devoting his knowledge to education, one of his famous works is the book of Tafsīr Ṣafwatu al-Tafāsīr, this book is compiled from the core explanations of great commentaries that are detailed, concise, structured until it becomes clear and straightforward. Moral education is a guide to moral principles and special temperaments, habits that must be owned and made a habit by children from childhood to adulthood. The purpose of moral education is to form humans as supreme and perfect beings who have good behavior and deeds toward fellow humans, fellow creatures, and their Gods to achieve happiness both in this world and in the hereafter. The moral education studied through Tafsīr Ṣafwatu al-Tafāsir includes the nature of honesty, qana‘ah, and obedience. If these qualities can be implemented properly, then the evil that is rife will disappear, a clean heart will always be decorated with good deeds, and vice versa, a dirty heart will always be decorated with bad deeds
FAZLUR RAHMAN’S TAFSIR THOUGHTS ABOUT SATAN AND EVIL
Full text linkThis article discusses the re-interpretation of the use of satan and evil in the Qur’an which needs to receive a response and be addressed or understood through a neo-modernist interpretation which is transcendental-metaphysical in nature. Satan is often associated with the cause of evil, especially when humans who commit crimes are thought to be influenced or inspired by Satan. The relationship between Satan and evil seems to be inherent and related. A re-interpretation of meaning is needed so that the meaning of Satan and evil can be aligned with other scientific terms empirically and strengthen intellectuals in positioning the Qur’an as a source of inspiration. Methodologically, Fazlur Rahman’s approach in analyzing the meaning of Satan and evil based on intellectual principles is to position the Qur’an as a holy book that is systematic, rational, experimental, and leads to scientific investigation. This pattern converges on the understanding of satan and evil in the Qur’an in two propositions. First, the use of satan and personal evil is influenced by the expressions of early Muslim society related to Makkiyah verses. Secondly, the meaning of satan is a fundamental principle in the life system of advanced civilized society which is related to the verses of nature and character. These two propositions provide the conclusion that satan and evil are one of the terms in the Qur’an which have various meanings that emphasize the aspects of function and guidance according to the context and form of use of the chosen words
THE CONCEPT OF HUMAN FIṬRAH IN ISLAMIC PHILOSOPHY OF EDUCATION: A SEMANTIC ANALYSIS IN RELATION TO THE QUR’AN
Full text linkFrom the perspective of the Qur’an, investigating the concept of human nature becomes an intriguing subject for scientific exploration, with a particular focus on the term “muḥsin”. This word holds a wide range of interpretations within the Qur’an, encompassing both its semantic implications and its relevance to understanding humanity. This pursuit of understanding and learning within the realm of science, especially in academic lectures and research, aims to analyze the correlation between the concept of human nature and Islamic education as they relate to the Qur’an and Ilmud dilalah (the science of semantics). This research is specifically oriented towards qualitative research, utilizing a literature review approach. Data was collected from online sources through literature searches on platforms such as Google Scholar, Scopus, and Siendirect. Data analysis involved a meticulous content analysis process. The findings of this study highlight the concept of “fiṭrah” as a divine endowment bestowed upon humans by God, defining their existence. Understanding the meaning of this inherent nature is deemed essential for all individuals, ensuring that God’s gift is not squandered and that one’s full potential is developed. Islamic education plays a pivotal role in this context, serving as a guiding force that helps individuals preserve and direct their innate nature, particularly in fostering trust and confidence in Allah. It emphasizes the importance of nurturing one’s full potential. In Islam, education is not only emphasized but also intricately linked with the philosophy of science when applied to Islamic religious education. It is understood that Islam, as a holistic religion, provides comprehensive guidance and education for Muslims