Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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THE RELEVANCE OF STOICISM PHILOSOPHY TO THE SOCIAL AND RELIGIOUS LIFE OF GENERATION Z
Full text linkThe development of all-digital technology has made Generation Z have a pattern of thought that tends to be unique and creative in terms of socializing and thinking. This uniqueness tends to be followed by the amount of information on the timeline that can be accessed through any platform. This affects how Generation Z acts in their social and religious lives. The influence of this information can lead to perceptions resulting from their thinking in processing an event. This research aims to find the relationship between the teachings of stoicism and Generation Z’s social and religious life in creating a wiser life and the ability for self-control. Generation Z’s social and religious life cannot be separated from digital advances that can influence their religious mindset. Meanwhile, the philosophy of stoicism is a form of teaching self-control through rational thinking behavior. This research uses qualitative methods with data collection through interviews and observations. In-depth interviews were conducted with Generation Z who have known the concept of stoicism in the age range of 18–23 years old and live in Kudus City. Secondary data was obtained through various journals related to the topic. The results of this study show that in carrying out social and religious life, Generation Z has been able to understand how to act properly without involving emotions and trying to think rationally. Furthermore, Generation Z can accustom themselves to doing spiritual activities in religion both personally and in groups, to provide religious awareness through self-control of the development of negative emotions. This is because there are similar indicators to achieve happiness in religious teachings and philosophy. In religion, the Qur’an is prioritized as the word of God with the main function of showing humans the essence of truth, while philosophy uses rationality as a tool to find truth without being bound by emotional factors. It can be concluded that the Qur’an and the philosophy of stoicism have the same concept related to gratitude and patience
HERMENEUTICS SITUATION AS THE PHILOSOPHIZING METHOD OF MARTIN HEIDEGGER AND ITS RELEVANCE TO SOCIAL RESEARCH
Full text linkApplying natural science methodologies to the social sciences causes a crisis in science. A crisis of science means the narrowing of researcher subjectivity so the possibility of research heuristics is drastically reduced. Martin Heidegger a philosopher of existentialism tried to solve this problem by developing a method that integrated schools of phenomenology and hermeneutics. This research aims to describe the hermeneutics situation method which embodies the two things above. This research is a type of library research that is descriptive and qualitative. The important value and novelty of this research is that it examines the closeness of philosophy and social science through Martin Heidegger’s way of thinking. A researcher does not live in isolation, he is connected to the context of life in which he lives. The context of life motivates researchers to see the meaning of something. In social research, researchers do not just meet social facts, but meet appropriate events (ereignis). So, social researchers are advised to avoid two things when conducting social research in the context of hermeneutics situation, namely the principle of subject-object division and the value-free principle. The reason is a presumption that a researcher was involved in the surrounding environment which then becomes the object of his research, even before conducting the research. This involvement is what makes the researcher able to understand the object of his research
AUGUSTE COMTE’S POSITIVISM: THE IDEA OF VALUE-FREE SCIENCE IN POSITIVISM ACCORDING TO THE ISLAMIC VIEW AND IT’S IMPLICATIONS FOR ISLAMIC EDUCATION
Full text linkIslamic education encompasses not only worship but included in it is the aspect of using reason to understand God's creation and how the universe works. Science continues to develop and requires humans to be able to adapt to developments over time. Comte's positivist thinking can be linked to the context of Islamic education in giving rise to efforts to strengthen Islamic education. This research explores Auguste Comte's positivist thinking, compares it with Islamic values, and examines the potential of positivism for Islamic education. This research explores Auguste Comte’s positivism, contrasting it with Islamic values, and examines the potential of positivism for Islamic education. This research uses a qualitative approach, utilizing literature reviews from various relevant books and journals. This research ultimately produced findings that Comte’s positivism elevates the scientific method while sidelining metaphysical discussions, including religion. Key characteristics of positivism are value-free perspectives, phenomenalism, reductionism, naturalism, and mechanism. Comte proposed a “law of three stages” outlining human development from theological to metaphysical and finally to positivistic stages. While he did not advocate abandoning religion, he sought to separate science and religion. Comte's view of trying to separate science from religion is contrary to Islam's emphasis on religious values. Islamic education can adopt aspects of positivism by enhancing empirical and interdisciplinary studies. Also, prioritizing scientific and empirical inquiry in understanding phenomena to foster critical thinking and innovation within an Islamic education framework. Thus, integrating empirical, interdisciplinary, and scientific studies within Islamic education can enrich itself while maintaining its foundational values
THE PHENOMENON OF FAJR ATTACKS IN THE ELECTIONS: AN ANALYSIS OF HASBI ASH-SHIDIEQY’S INTERPRETATION OF Q.S. AL-BAQARAH VERSE 188
Full text linkThis research focuses on the phenomenon of fajr raids in elections analyzed using Hasbi Ash-Shidieqy’s interpretation of Q.S. Al-Baqarah [2]: 188. As a country with a democratic political system, Indonesia holds a democratic party called elections every 5 years to elect representatives of the people. The People’s democratic party, which is expected to give birth to honest leaders who are free from corruption, collusion, and nepotism, instead brings new corrupt seeds. This is based on the election system that has been corrupted by money politics. All means are used by prospective leaders to smooth their way to winning the election. Candidates distribute money to the public to buy people’s votes covered with the word alms. The purpose of this study is to identify the relationship between the phenomenon of fajr raids that often occur before elections with Q.S. Al-Baqarah [2]: 188. The method used in this research is descriptive-qualitative by using literature review. The results of this study indicate that the narrative of the Qur’anic text in Q.S. Al-Baqarah [2]: 188 indicates the prohibition of taking and controlling other people’s property in a way that is not justified by shara, including the practice of fajr attacks in elections because it is classified as rashwah. The gift is not based on sincerity because they expect the public to vote for the one who gave the fajr attack
INVESTIGATING THE ARGUMENTS OF NECESSARY OF EXISTENCE (WĀJIB AL-WUJŪD) IN SUHRAWARDĪ’S PHILOSOPHY BASED ON AL-TALWĪḤĀT AND ḤIKMAH AL-ISHRĀQ
Full text linkSuhrawardī has presented arguments to support the existence of wājib al-wujūd in many of his works. One of the most fundamental of these arguments, which also has a forward-looking feature, is the one he presents in his books al-Talwīḥāt and Ḥikmah al-Ishrāq. To prove the existence of God, Suhrawardī devised three arguments in al-Talwīḥāt and one argument in Ḥikmah al-Ishrāq, all of which are interpretations of the ṣiddīqīn argument. In this article four of Suhrawardī’s arguments, three of them in al-Talwīḥāt and one of them in Ḥikmah al-Ishrāq are reviewed. the main aim of this study is to analyze and explain Suhrawardī’s arguments, due to their importance in philosophy and theology, with the descriptive-analytical method and using library-based collecting data. The arguments presented in the al-Talwīḥāt are succinct, and what made these claims essential was the evaluation of their robustness and content. The significance of his first and third arguments in this book is that they do not require the denial of the vicious circle as a precondition, and by assuming the likelihood of both the vicious circle and infinite regress, the necessity of existence is demonstrated. On the other hand, his argument in Ḥikmah al-Ishrāq, which, like his second argument, is based on the refutation of the vicious circle and infinite regress, includes innovative features and should be investigated thoroughly
CONSTRUCTIVIST EPISTEMOLOGY IN SCIENCE LEARNING FOR ḤALĀLAN-ṬAYYIBAN FOOD SUBJECT
Full text linkIn the era of globalization, a deep understanding of the ḥalālan ṭayyiban food concept is becoming increasingly important. How we, especially the nation’s young generation, must understand, internalize, and apply these principles in our daily lives is an increasingly urgent challenge. Learning the concepts of ḥalāl food and thayyib is no longer just a matter of factual knowledge, but is also a deep ethical and religious responsibility. This article aims to prove and evaluate a relevant and innovative learning approach to be applied in schools in re-conceptualizing the subject of ḥalālan ṭayyiban food in science subjects. The method used in the research was the pre-experiment method with a sample of 37 students in grades 4, 5, and 6 at The Mother Foundation Elementary School, who were selected randomly. Data collection was carried out using a quantitative and qualitative approach (mixed method) which was then analyzed descriptively using an epistemological philosophy of science perspective. Data obtained was taken using interview instruments and concept understanding tests. The results of this research show that the constructivist epistemological approach can increase students' conceptual understanding of the subject of ḥalālan ṭayyiban food with the gain calculation being in the high category. This proves that the constructivist epistemological approach can provide meaningful learning that directs students to explore their thinking in more depth
IBN ‘ARABĪ’S CREATIVE IMAGINATION AND ITS ECHOES IN D.H. LAWRENCE’S WOMEN IN LOVE
Full text linkThis paper employs textual analysis and comparative literary methods to examine the mystical and spiritual dimensions of D. H. Lawrence's Women in Love through the lens of sufi mysticism. It posits that Lawrence's engagement with sufi philosophy and literature significantly informed his portrayal of love as a transformative spiritual journey. By scrutinizing Lawrence's use of symbolism, imagery, and character development, particularly in the character of Birkin, the study aims to demonstrate how the novel reflects a profound resonance with sufi concepts, such as the unity of the universe and the mystical path for knowledge. This comparative approach seeks to illuminate how Women in Love can be interpreted as a modernist exploration of spiritual fulfillment within a context of societal disintegration, thereby establishing its place within Lawrence's broader “New Man” fiction. Through Birkin, Lawrence explores the complexities of the human psyche and the potential for transcendence through a passionate, yet spiritually grounded love. The paper’s comparative approach seeks to illuminate how the novel contributes to Lawrence's broader “New Man” fiction, a visionary archetype striving for a harmonious integration of body, mind, and spirit. Lawrence’s “New Man” embodies a radical departure from traditional masculinity that collapsed after the war. The new archetype Lawrence envisions in the light of a sufi reading is not the product of societal expectations but an individual attempt at authenticity
KI AGENG SURYOMENTARAM: KAWRUH JIWA CONSTRUCTION
Full text linkFor decades, Indonesia’s development has placed more emphasis on physical aspects. Social sciences were abandoned because the government only looked for easy things. Society will surrender when all that is done is physical development, but social science is not developed. Even only given a small portion. In a national context, society needs to have an independent spirit. The government needs to build the soul of citizens by developing and changing the soul of the colonized into an independent soul. Many events that occur in society are caused by humans starting not to understand their true nature. Forgot to fix a pure soul. As a result, humans carry out actions that are not by religious rules or norms. This research is qualitative with a philosophy-praxis-sufism perspective and it can be concluded that Ki Ageng Suryomentaram in his thoughts as outlined in the book “Ilmu Kawruh Jiwa Suryomentaram, History and the Path to Happiness” emphasizes that he invites us as Indonesian people to feel the taste of life, examine every feeling, and reach the true meaning of happiness. True happiness is not out there but within yourself. Free and independent happiness does not depend on time, place, and circumstances. Understanding the soul will make humans understand their nature in life and society. When humans become aware and begin to understand or understand the soul, they will be able to improve themselves, maintain their actions and attitudes, and understand other people
Memahami Asnaf Zakat di Era Sekarang (Analisis Qs. Al-Taubah [9]: 60 Melalui Pendekatan Qira’ah Muntijah Nashr Hamid Abu Zayd: A CRITICAL STUDY OF NĀṢR ḤĀMID ABŪ ZAYD’S QIRĀ’AH MUNTIJAH PERSPECTIVE
No full textThis paper departs from Q.S. At-Taubah [9]: 60 which requires zakat for a Muslim to be distributed to the recipients of zakat as a way to purify themselves. If we understand the verse textually, there will certainly be no significant problems, because the target of the verse is indeed relevant to the needs of the Prophet’s society 14 centuries ago. However, what if one of the eight groups mentioned in the Qur’an is no longer found today? Departing from this anxiety, the author wants to reinterpret the concept of zakat and the recipients of zakat with the Qirā’ah Muntijah approach of Naṣr Ḥāmid Abū Zayd. This paper is a literature study, whose data source is through the verses of the Qur’an that specifically discuss the concept of zakat. Then the verses are analyzed using Qirā’ah Muntijah which is then described as the result of contextual interpretation of zakat. The result of this paper is that the eight groups of zakat recipients in Q.S. At-Taubah [9]: 60 is a mustaḥiq concept that is by the social context when the verse is revealed. At that time the groups of zakat recipients as mentioned in the verse, still existed. Furthermore, the purpose of the verse is to empower weak communities in terms of financial needs, which was the need of the community at that time. In the present context, the verse can be allocated to other groups such as: the insane, the blind, the homeless, people with disabilities, the Palestinian mujahids, the students, the teachers, the domestic assistants who are abused by their employers, the lowly laborers who are still shackled by their employers, and the refugees of other natural disasters.
Tulisan ini berangkat dari Qs. al-Taubah [9]: 60 yang mewajibkan zakat bagi seorang muslim untuk dibagikan kepada golongan penerima zakat sebagai cara menyucikan diri. Jika kita memahami surah al-Taubah tersebut secara tekstual pada masa Nabi, tentu kita tidak akan menemukan persoalan yang genting, karena sasaran ayat itu memang sesuai dengan realitas pada masa Nabi Saw. Namun, bagaimana jika salah satu dari delapan kelompok yang disebutkan dalam al-Qur’an itu tidak lagi ditemukan zaman sekarang? Berangkat dari kegelisahan itu, penulis hendak melakukan reinterpretasi terhadap konsep zakat dan golongan penerima zakat dengan pendekatan Qira’ah Muntijah Nashr Hamid Abu Zayd. Tulisan ini merupakan kajian kepustakaan, yang sumber datanya melalui ayat-ayat al-Qur’an yang secara spesifik membahas konsep zakat. Kemudian ayat-ayat tersebut di analisis menggunakan Qira’ah Muntijah yang selanjutnya di deskripsikan sebagai hasil penafsiran kontekstual tentang zakat. Adapun hasil dari tulisan ini ialah delapan kelompok penerima zakat (mustahiq) dalam Qs. al-Taubah [9]: 60 merupakan batas minimal yang ditetapkan Allah untuk pendistribusian zakat, sehingga tak selamanya delapan asnaf zakat mendapatkan harta zakat, namun tetap harus memperhatikan konteks ketika ayat al-Qur’an itu ditarsirkan untuk menghasilkan makna yang kontekstual
A STUDY ON FIVE QUR’ANIC TRANSLATIONS BY NON-MUSLIMS OF THE INDIAN SUB-CONTINENT
Full text linkThe Holy Quran has been translated into almost every language of the world, and India is also credited for being translated into the majority of its languages—these translations from Muslims and non-Muslims. The legitimacy of the translation of the Quran is widely disputable among Muslim scholars. Though most Muslims do not consider Quran translation to be legal under a theological base, it does aid in conveying the divine message to non-Arabic speakers. The driving force of non-Muslim translations that occurred in the Indian sub-continent is the vision of conveying the message of the Quran and the intelligent discussion within different religions and faiths. The Western oriental translations were criticized for failing to capture the original meaning, while the translations by Indians and Eastern scholars were praised for accurately conveying the text’s content and failed to be commonly acknowledged and narrated by the history due to the lack of consistent studies and research. It is a fact that the contribution of non-Muslims to the Quranic study didn’t get needed attention by researchers. This Paper aims to study five Quran translations compiled by non-Muslim scholars of the Indian sub-continent, using the Qualitative method. The results of this research show that there is an impact that these translations can make in the social and religious domain in India