Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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IMPLEMENTATION OF RELIGIOUS MODERATION IN THE QUR’AN: A SOLUTION TO RADICALISM IN INDONESIA
Full text linkThe case of radicalism in Indonesia is considered unknown until now. The existence of cases of radicalism in Indonesia is very worrying and deserves our collective attention. A way to prevent radicalism can be done through the concept of religious moderation. Religious moderation is a concept for preventing acts of radicalism in Indonesia. Religious moderation is a straight attitude that puts forward proportional values as a role of thinking. The distinction between this research and previous studies is the position of the concept of religious moderation associated with the interpretation of the Qur’an as an implication for the prevention of radicalism in Indonesia meanwhile previous studies only focused on researching the concept of religious moderation about social attitudes of the community and not associated with the interpretation of the Qur’an. This research becomes urgent on how the concept of religious moderation in the Qur’an and its implications for the prevention of radicalism in Indonesia. This research uses a library research method, with relevant sources such as books, journals, theses, and dissertations. The results of this research include intergroup disputes that can be used by certain groups to incite violence, this appears as a cultural product of radicalism in Indonesia. An analysis of the concept of religious moderation in the Qur’an has been identified as a solution to deal with radicalism in Indonesia. This explanation directs each individual to develop an attitude of tolerance, and acceptance of traditions fairly, as well as increasing national commitment, which does not require extremism
AUTO CRITIC WESTERN WORLDVIEW ABOUT ECONOMIC MAN CONCEPT IN THE NEOCLASSICAL ECONOMIC ERA
Full text linkWestern thought’s worldview of the concept of man has influenced much of the theoretical basis of science. Without realizing it, the Western interpretation of the human concept still raises debates just like the concept of the economic man. The West’s failure to understand the concept of the economic man had an impact on economic problems in the neoclassical era. This study aims to analyze the worldview analogy of Western thinking about human nature from various figures and relate it to the context of economic problems in a neoclassical era. This study uses a conceptual approach. Western interpretations of human nature tend to be based on the nature of animals such as rational animals, zoon politicon, and homo sapiens. Meanwhile, in an economic aspect, humans are considered selfish, materialistic, self-interested, greedy, and always want to gain power. The worldview of various Western figures in interpreting human economics leads to the rationality of materialism. It can be said that the Western worldview fails in understanding the human concept. Failure to understand this concept raises complex economic problems in the neoclassical era such as scarcity, climate crisis, poverty, and welfare. Because human nature is uncontrollably exploiting nature through production activities to increase wealth is a main factor
DISCOURSE ON MOVEMENT AND THE THEORY OF TRANSUBSTANTIAL MOVEMENT OF MULLĀ ṢADRĀ IN THE PROCESS OF PERFECTION OF THE SOUL
Full text linkMotion is a natural law that both physicists and philosopher’s study. Physicists persistently pursued the concept of motion, but motion in modern science is only elaborated as a material natural phenomenon so do the Greek and peripatetic philosophers in the Islamic philosophy tradition. The fundamental question this article wants to answer is whether motion is only limited to material and accidental as believed by Physicists and Greek and peripatetic philosophers in the Islamic philosophy tradition. Mullā Ṣadrā, the philosopher of muta‘āliyah wisdom, shows evidence that motion is not limited to these two things but also occurs at the substance level (al-ḥarakah al-jawhariyyah). The problem in this case, which is also related to the Soul as the Substance of the human self is whether the soul experiences motion and if the soul experiences motion, what kind of motion happens to it. To answer this, a literature study was conducted using an analytical argumentative approach commonly used in philosophical research. Based on the evidence used by Mullā Ṣadrā, it can be proven that the movement is not only limited to the accidental level but also the substance level besides the soul experiences movement, which is the movement of perfection in the physical and spiritual as well as in the world and afterlife
HARMONIZATION OF WAHBAH ZUHAYLI’S PHILOSOPHY OF WASAṬ MEANING IN TAFSĪR AL-MUNĪR: SCHLEIERMACHER HERMENEUTICS ANALYSIS
Full text link Every religious believer has various social interaction distortions. Likewise, the orientation that is presented experiences a distraction of thought from individuals toward the problem of religious understanding. In line with this, Islam comes with various faces according to the perspectives that some Muslims have claimed. Of course, this is the impact of misunderstandings related to religious understanding that is too fanatical and exclusive. This article will briefly discuss the alignment of the meaning of wasaṭ according to Wahbah Zuhaylī’s thoughts in his tafsir al-Munīr. This article aims to provide a new perspective on the meaning of wasaṭ with the perspective of grammatical and psychological hermeneutics carried out by Schleiermacher. The method used is descriptive analysis with Schleiermacher’s hermeneutic approach of looking for grammatical aspects and psychological aspects. As a result, the term wasaṭ finally reaches the limit of understanding interpretation and dispels the misunderstanding because the distance in tracing is quite comprehensive from the grammatical and psychological sides. At the same time, the harmonization of the meaning of wasaṭ is hermeneutically quite in line with the current conditions of modern society. Problematic issues that continue to grow do not mean that the solution and solution seekers stop but provide opportunities to bring up various solutions from the perspectives seen by the community
RECEPTION OF THE QUR’AN IN THE DIGITAL AGE: SOCIAL MEDIA ONLINE RUQYAH ON MUHAMMAD FAIZAR’S YOUTUBE VIDEOS
Full text linkOnline Ruqyah is a new phenomenon that has emerged since the digital era began to develop rapidly. Ruqyah, which has been understood and generally practiced in a limited time and scope, is no longer understood as such with the presence of various social media platforms. One of the ruqyah practitioners who utilizes social media as a means of da’wah is Muhammad Faizar. Faizar is one of the pioneers of the spread of ruqyah in Indonesia, and he is present on television. He is also one of the first ruqyah practitioners to use social media as a means of ruqyah. On the YouTube platform, Faizar uploaded a new alternative in the world of ruqyah, namely the practice of online ruqyah. The practice is carried out by uploading videos of ruqyah readings. This paper aims to look at the reception of the living Qur’an that is reflected in it and the extent to which ruqyah can work even though it is done virtually. This research is qualitative and analyzed using the reception theory initiated by Ahmad Rafiq. The results of this study show that ruqyah performed virtually (online ruqyah) can also show its function, namely exegesis and functional reception. Functional reception in the context of Muhammad Faizar’s online ruqyah is informative and performative. Even though they did not meet the ruqyah practitioner directly, some online ruqyah listeners felt the benefits of sharing their online ruqyah experience in the comment column
IFITIRĀḌĪ MAHMUD YUNUS’S INTERPRETATION OF THE PHENOMENON OF FASTING AT THE POLES IN SURAH AL-BAQARAH: 183—185
Full text link This study focused on the reinterpretation of Mahmud Yunus’ thoughts in contextualizing Surah Al-Baqarah [2]:183—185 for Muslim communities in the polar regions. The formulation of the problem arises, what was the form of Yunus’ ifitirāḍī interpretation of the phenomenon of fasting at the Pole in surah Al-Baqarah 183—185? What factors shape Mahmud Yunus’ ifitirāḍī interpretation of the phenomenon of fasting at the Pole in Surah Al-Baqarah 183—185? Based on qualitative data and Gadamer’s hermeneutical analysis theory, this article shows Mahmud Yunus’ interpretation of Surah Al-Baqarah [2]: 183—185 in five models. First, Yunus’ thoughts prioritize the rational and contextual side in understanding the fasting verse in Al-Baqarah [2]: 183—185 which is inspired by ‘Abduh’s thoughts. Second, Mahmud Yunus firmly stated that there is no obligation to fast in the Polar region because the sunrise and sunset cannot be seen. Third, Mahmud Yunus offers an interpretation of ifitirāḍī by continuing to fast through information about the new moon from countries around Mecca or nearby countries. Fourth, the option of not fasting at the Pole can be replaced by giving fiḍyah in another place that has a larger population than the population in the Polar region. This research was expected to provide important information regarding rethinking the contextual interpretation offered by Mahmud Yunus in understanding the fasting verses logically and through two alternative interpretations of ifitirāḍī fasting verses in the Polar region with Mahmud Yunus’s distinctive futuristic style, it is hoped that it will be able to provide solutions and answers regarding the suitability of the Qur’an in the present and future in a solution, rational, and contextual manner
HOMO DEUS: THE ISLAMIC CRITICAL APPROACH TO THE NEW AGENDA OF HUMANITY ACCORDING TO HARARI
Full text linkThis article discusses Islam and homo deus as a new agenda for humanity’s future. This article tries to explain the reading of homo deus and the problems of humanity in the future. Likewise, regarding the issue of immortality and human happiness in the future from an Islamic perspective. This article tries to analyze the problem using the library research model in carrying out an analysis of the main problem. Humans to fight death and the problems that humans expect in the future to maintain eternity feel like a god who will live eternally in the world. It is not only immortality in the world that modern humans will achieve, but how humans live in the world and gain happiness. True happiness is difficult for humans to obtain, even though humans use the discoveries of modern science. Humans will truly find happiness if they believe in and draw closer to God. The happiness that modern humans feel is only temporary pseudo-happiness. The immortality that modern humans desire is not directly proportional to happiness. This can be seen from the large number of people dying by suicide in various countries, the majority of which are advanced, and technology is developing rapidly, but it still cannot help their spiritual problems. Modern humans think that everything can be solved with the modern science they have discovered, even though there is God’s intervention in life in this world
AL-FĀRĀBĪ’S SYNTHESIS: PLATO, ARISTOTLE, AND THE SHAPING OF ISLAMIC PHILOSOPHY
Full text linkThe discourse surrounding Islamic philosophy has garnered significant attention among scholars, highlighting a multitude of benefits and limitations related to its authenticity and its position as an essential component of Islamic cultural legacy. Some believe that Islamic philosophy is simply a reinvention of Greek philosophical concepts, thus undermining its credibility. Conversely, proponents advocate the integration of Greek philosophical principles with Islamic tenets as a synthesis rather than a simple replication. This article aspires to delve into these diverse perspectives by analyzing the historical transformation of Islamic philosophy, with a spotlight on its initial periods, particularly stressing the impact of Abū Naṣr al-Fārābī (d. 951 CE), a significant figure in Islamic philosophy who synthesized Greek philosophical ideas, notably those of Aristotle and Plato, to construct a unique Islamic philosophical framework. Through a qualitative conceptual analysis, this article evaluates the authoritative dimensions and philosophical disputes between Aristotle and Plato, particularly concerning ontology and epistemology, while accentuating al-Fārābī’s endeavors to harmonize their philosophical positions. This article suggests that al-Fārābī engaged in a critical examination of both Plato's and Aristotle’s perspectives on universal truth and human cognition, which ultimately led him to incorporate their philosophies into a unique Islamic framework
SUHRAWARDĪ’S CONCEPT OF ILLUMINATION AND ITS RELEVANCE TO ENVIRONMENTAL CONSERVATION AWARENESS: A SUFI ECOLOGICAL APPROACH
Full text linkThis study investigates Shihāb al-Dīn al-Suhrawardī's sufi philosophy of illumination and explores its potential contribution to contemporary environmental consciousness. The increasingly urgent global ecological crisis has sparked interdisciplinary debate about root causes and comprehensive solutions. Several contemporary thinkers argue that the ecological crisis is a manifestation of a more fundamental ontological crisis, namely the loss of humans' harmonious relationship with nature. In this context, Islamic philosophy, especially the school of illumination (ishrāq) developed by Shihāb al-Dīn al-Suhrawardī, offers a unique perspective that can enrich environmental discourse. The research aims to integrate Suhrawardī’s ontological and epistemological concepts with contemporary ecological principles to offer a novel perspective on human-nature relationships. A descriptive-analytical approach is employed to analyze Suhrawardī’s philosophical texts and correlate them with modern ecological theories. The study reveals that Suhrawardī’s concept of asala al-mahiya (essential reality) and his illuminationist epistemology, which views all beings as emanations of divine light, challenge the anthropocentric worldview. This perspective promotes two fundamental ecological principles: biospherical illuminative egalitarianism and illuminative equilibrium. These principles emphasize social justice and environmental balance, recognizing humans as integral parts of nature with responsibility for its preservation. By shifting the human-nature relationship from a subject-object dichotomy to an inter-subject interaction, Suhrawardī’s philosophy can enhance awareness of environmental issues and inspire more sustainable practices. Integrating spiritual wisdom and ecological consciousness offers a holistic approach to addressing contemporary environmental challenges
CONTEXTUAL INTERPRETATION OF RELIGIOUS MODERATION VERSES ACCORDING TO ABDURRAHMAN WAHID
Full text linkAbdurrahman Wahid (Gus Dur) is recognized as the father of Indonesian tolerance because his ideas reflected wasaṭiyyah (moderate) Islamic values. His progressive approach aims to overcome socio-religious and national problems through contextual interpretation of the Qur’an and birth to a moderate thinking model that aligns with principles of tolerance, brotherhood, and nationalism. Research from the Center for the Study of Islam and Society (PPIM) UIN Syarif Hidayatullah Jakarta shows that a lack of external and internal empathy deficits for Muslims as the majority causes low tolerance. Therefore, it is essential to highlight Gus Dur’s thoughts on religious moderation from his work Islamku, Islam Anda, and Islam Kita. Gus Dur views Islam as a unique experience that should be understood, not forced. Gus Dur distinguishes Islam Anda as an obligation to respect the beliefs and traditions held by a particular community. This research was carried out through a literature study using the content analysis method and Gus Dur’s writings, especially my Islam, your Islam, our Islam. The aim is to revitalize the concept of religious moderation in the style of Gus Dur, who prefers to be called the father of humanity. The result shows Gus Dur’s concept of religious moderation, including awareness of religious diversity, implementing the function of religion for the public good, adopting a nationalist orientation, emphasizing interreligious dialogue, and upholding the principles of justice professionalism, and tolerance