Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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THE MYTH OF ‘ABŪ LAHAB’ IN Q.S. AL-MASAD [111]: 1: ANALYSIS OF ROLAND BARTHES’ SEMIOTIC THEORY
Full text linkThe Qur’anic story of “Abū Lahab” is often misunderstood by some who assume that the story is factual-exclusive. This article is designed to examine how the concept of Abū Lahab is understood in Qur’anic terms, and how it is embodied in today’s context. This research uses a library research method with a descriptive-analytical pattern, through Roland Barthes’ semiotic approach as a theoretical basis. Barthes argues that the language system can be understood through two steps of semiotic reading, the first is what he calls the linguistic system (language-object), and the second is the mythical system (metalanguage). To arrive at the mythical system, it is necessary to extract meaning through the signifier system, which consists of three elements: the signifier element, the signified element, and the sign element in the second layer of the semiotic system. Through Roland Barthes’ semiotic reading, the concept of Abū Lahab that is understood to be exclusively addressed to ‘Abd al-‘Uzzā is a myth. Abū Lahab is not a personal name, but a general and universal title. ‘Abd al-‘Uzzā is only one historical representation of the figure of Abū Lahab. From Barthes’ semiotics, Abū Lahab is more accurately understood as ‘anyone who opposes the truth and is intolerant (radical) towards other groups, not hesitating to carry out offensive resistance to them if it is not in line with their personal or group ideology or political interests’. Thus, in the modern context, anyone can potentially become “Abū Lahab” as the khiṭab of Q.S. Al-Masad if they share these characteristics
TAFSIR AND THE STATE: AN ANALYSIS OF THE VERSES OF STATEHOOD IN TAFSIR AL-QUR’ANUL KARIM NURUL HUDA
Full text linkThis article will analyze the relationship between tafsir and the state in Tafsir Madura, namely Tafsir Al-Qur’anul Karim Nurul Huda by Mudhar Tamim. Mudhar Tamim was one of the politicians during the New Order, so there may be a discourse related to the state. So, this article will try to see how the interpretation of verses about statehood and leadership in the Qur’an through a critical review of the interpretation of Q.S. Al-Baqarah [2]: 30, Q.S. Al-Baqarah [2]: 154, Q.S. Al-Baqarah [2]: 216, and Q.S. Al-Baqarah [2]: 247 as well as excerpts of explanations regarding the virtues of reading basmalah. Through these verses, it will be seen how the socio-political contestation that occurred during the New Order period affected Mudhar Tamim’s interpretation. This research is a literature study with an analytical-descriptive method using Karl Manheim’s sociology of knowledge theory. After looking at the interpretation of the verses mentioned above through Mannheim’s sociology of knowledge, it can be concluded that Mudhar Tamim’s interpretation seems very close to the condition of the Indonesian state at the time of writing, as evidenced by the verses of state defense which are related to the spirit of Indonesian independence and the verses of the caliph which are related to the state leader. However, Mudhar Tamim’s interpretation, especially in the leadership verses, criticizes and evaluates the government. So, it can be said that Mudhar Tamim’s tafsir Al-Qur’anul Karim Nurul Huda is a form of counter-discourse from the Soeharto regime
LAW AND ETHICAL PARADIGMS IN THE DISCOURSE ON WESTERN PHILOSOPHY AND ISLAMIC PHILOSOPHY
Full text linkThere are differences in the approach to law and ethics in Western philosophy compared to law and ethics in Islamic philosophy. Western philosophy itself is divided into several schools, including natural law philosophy, legal realism or positivistic philosophy, historical philosophy of law, sociological philosophy of law, and utilitarianism. These schools have different views on the position of law and ethics. In the discourse of Islamic philosophy, Law and Ethics or Morality are seen as interrelated principles. While Western philosophy is divided into several schools and dichotomizes between Law and Ethics, in Islamic philosophy they are integrated into the view that law and ethics are a unity and represent the spirit of Islamic teachings. This research aims to explain the role of law and ethics in Western philosophical schools. This research will explain how Western philosophical thought relates to law and ethics, and how the integration of law and ethics occurs in the context of Islamic philosophy. This research is a type of literature review or bibliographic study. The method applied in this research is descriptive analysis using a comparative approach. In the issue of Law and ethics, Western philosophical schools are divided into two views: those that unite law and those that separate law and ethics. The view that unites law and ethics includes natural law philosophy and historical philosophy of law. The view that separates law and ethics includes legal realism, positivism, social jurisprudence, and utilitarianism. Meanwhile, in the context of Islamic philosophy, the relationship between law and ethics is considered an integrated dimension in human life that cannot be separated
FROM TAFSIR TO TADABBUR: A PRELIMINARY SURVEY OF SAUDI SCHOLAR’S TRENDS IN UNDERSTANDING THE QUR’AN
Full text linkThis article aims to look at the history of tadabbur knowledge in Saudi Arabia as an alternative trend in understanding the Qur’an in the contemporary era. The study of Qur’anic reading dominated by hermeneutical-contextual discourse ignores other responses to the complexity of understanding and applying Qur’anic content. The stagnation of the development of Qur’anic interpretation in Saudi Arabia is not entirely true. One form of response that has become a trend is the recitation of tadabbur al-Qur’ān. This is indicated by the massive publication of various books on tadabbur in the last twenty years (2000–2020), which symbolizes the alternation of Saudi Arabian scholars in responding to contemporary interpretive discourse. Tadabbur inspiration can be found in three works of tafsir written by Saudi scholars beginning with ‘Abdurraḥmān Sa‘dī, Shaykh Uthaimīn, and Shaykh Sulaymān al-Lāḥīm. Through a survey and brief review of the idea of tadabbur in the knowledge network of Qur’anic exegesis in Saudi Arabia, this study found three main trends. First, the influence of Salafi ideology as an idea that underlies the dissemination of the concept of Qur’anic tadabbur. Second, revitalization efforts were made by ‘Abdurraḥmān Ḥabannakah in making tadabbur a separate discipline. Third, as a response to the diversity of contextual-applicative approaches dominated by the hermeneutic approach to the Qur’an. These three trends become a form of methodological response of Saudi Arabian scholars to the discourse of reading the Qur’an that developed in the contemporary era
TEORI GRADASI:: KOMPARASI ANTARA IBN SĪNᾹ, SUHRAWARDĪ DAN MULLᾹ SHADRᾹ
Full text linkPrior to Mullā Ṣadrā, the discussion of the gradation (al-tashkīk) was limited on the category of quality and that of quantity, both are known as the differential gradation (al-tashkīk al-tafāḍulī). In Ibn Sīnā’s point of view, the gradation occurs in the accidental matters (al-tashkīk fī al-‘araḍī) while in Suhrawardi’s, it occurs in the quiddity (al-tashkīk fī al-māhiyyah). Mullā Ṣadrā rejects both views and proves that essentially (bi al-dhāt) the gradation, in the specific sense, occurs in the reality of existence (tashkīk fī ḥaqīqat al-wujūd), while the gradation in the general sense just follows (bi al-ilḥaq) it. Using descriptive-analytical method and comparative approaches, this article is aimed to show the meeting points as well as separating ones of the thoughts of the three philosophers concerning gradation; also, to point out that Mullā Ṣadrā proceeds to elaborate two other kinds of gradation after proving the oneness in the reality of existence and asserting the differential gradation in it
LIFE VALUES OF MANGGARAI PEOPLE AS REFLECTED IN THE ORAL TRADITION GO’ET
No full textThis study aims to examine the philosophical life values of the Manggarai people in Western Flores, which are reflected in the proverbs of the Manggarai language (Go'et). Go'et is an oral literature that contains the values that govern the life of the Manggarai people. This study uses a qualitative descriptive approach design involving semantics theory to interpret the meaning of Go'et. The data in this study were obtained by conducting in-depth interviews with one of the Manggarai community leaders with the initials AW (52) and secondary data available on the Manggarai Nuca Lale website. The data obtained were then validated using the Indonesian-Mangarai dictionary to find samples that fit this study. Nine data are relevant to the scope of this study based on the results of data collection that have been done. From the data found, the researcher concluded that there are three central values in go'et which contain advice and instructions for living a life under the norms that apply to the Manggarai community, such as unity, Manners and Wisdom, and passion and hard work. These findings are consistent with the fact that the Manggarai people uphold the values of unity, cooperation, and harmony among community members
CONSTRUCTION OF RELIGIOUS MODERATION IN SEYYED HOSSEIN NASR'S PERENNIAL PHILOSOPHY PERSPECTIVE
No full textIn essence, religion is a form of human expression concerning spiritual experience and the relationship with the Divine. In this regard, religion can be a source of strength and inspiration for individuals and communities to live a meaningful life. However, in the context of rapid globalization and modernization, conflicts and tensions often arise between different religious groups. In the context of religious moderation, the idea of perennial philosophy is used to understand religious pluralism. This research aims to explicate the ideas of Seyyed Hossein Nasr's perennial philosophy towards the plural religious reality and to use his thoughts in building an understanding of religious moderation. This research uses a literature review method with a philosophical approach that aims to understand the thoughts or theories of a figure. The results of this study explain the importance of understanding universal religious values in building harmony in practicing religion and establishing inter-religious dialogues to reduce conflict and promote peace among different religious followers. Thus, the construction of religious moderation from the perspective of Seyyed Hossein Nasr's philosophy can bring peace and harmony to a society that is becoming increasingly pluralistic and complex. Nasr also emphasizes the importance of maintaining fundamental spiritual and moral values in religions as an effort to avoid fundamentalism and extremism
A EPISTEMOLOGY METHODOLOGY OF IMRE LAKATOS'S SCIENTIFIC RESEARCH PROGRAM AND CONTRIBUTION TO ISLAMIC SCIENCE
No full textThis study aims to look at the contribution of Imre Lakatos’ scientific research program to Islamic scholarship. This study focuses on the relevance between the scientific research program and the integration-interconnection paradigm initiated by Amin Abdullah. This research uses a qualitative approach with a library research method, tracing writings that have a connection with the theme raised in the books and relevant recent articles. The study results found that Imre Lakatos’ scientific research program is the result of the development of its predecessors, Popper’s falsification and Thomas Kuhn’s scientific revolution. Scientific research has three important elements: 1) hard-core, which is the core of research that cannot be disturbed; 2) protective belt, which protects the hard core from being eliminated: and 3) a series of theories, which contains interrelated theories and will give birth to new theories. In Islamic scholarship, the same thing happens, except that in Islamic scholarship, no matter how complex the problem is, the hardcore can never be replaced, unlike the Lakatos research program that adapts to the context of the problem. One of the fruits of the Lakatos concept is the presence of the Integration-Interconnection paradigm initiated by Amin Abdullah at UIN Sunan Kalijaga to connect religious science with other sciences through research. Three criteria must be met so that the concept of integration-interconnection can be used in the scientific research paradigm: recognized by most of the scientific community, has become a characteristic in society, and has produced many works from the concept of integration-interconnection.Abstrak (Indonesian): Penelitian ini memiliki tujuan untuk melihat lebih jauh terhadap proses riset ilmiah dalam keilmuan Islam dari kacamata Program riset Imre Lakatos. Penelitian ini menggunakan pendekatan kualitatif dengan metode kepustakaan atau library research yakni menelusuri tulisan-tulisan yang memiliki keterkaitan dengan tema yang diangkat baik berupa buku maupun artikel-artikel terbaru yang relevan. Hasil dari penelitian ditemukan bahwa Program riset ilmiah Imre lakatos merupakan hasil dari pengembangan pendahulunya yakni falsifikasi Popper dan revolusi Ilmiah Thomas Kuhn. Falsifikasi Popper dengan membuktikan kesalahan teori dibantah oleh Kuhn dengan konsep paradigma dan revolusi ilmiah. Jika falsifikasi membuang teori yang terbukti kesalahannya maka revolusi ilmiah menjadikan paradigma lama (teori ter-falsifikasi) sebagai pijakan untuk menemukan kebenaran baru (paradigma baru) Riset Ilmiah ini memiliki tiga elemen penting: 1) hard-core, merupakan inti dari sebuah riset yang tidak bisa diganggu; 2) protective-belt, yang berusaha untuk melindungi hard-core supaya tidak tereliminasi: dan 3) a series of theory, yang memuat teori yang saling berkaitan dan akan melahirkan teori yang baru. Dalam keilmuan Islam juga berlaku peristiwa serupa, bedanya dalam keilmuan Islam sekompleks apa pun permasalahannya, hard-core tidak akan pernah bisa tergantikan. Berbeda dengan program riset Lakatos yang menyesuaikan dengan konteks permasalahan. Salah satu buah dari konsep Lakatos adalah hadirnya paradigma Integrasi-Interkoneksi yang digagas oleh Amin Abdullah di UIN Sunan Kalijaga. Tujuannya ingin menghubungkan ilmu agama dengan ilmu-ilmu lainnya tentu dengan melaksanakan riset-riset. Karena dalam Islam hard-core (Al-qur’an dan Hadist) berlaku selamanya untuk semua permasalahan hidup, maka sangat mungkin hard-core Islam di lakukan koneksi dengan ilmu lainnya untuk menemukan solusi atas permasalahan yang akan datang
TRANSCENDENT PRINCIPLES OF MA‘ĀD IN THE QUR`AN
Full text linkThis article explains the various principles and discourses in understanding ma‘ād, depending on the point of view of the school of thought, whether theological, rationalist or transcendental theosophy (al-ḥikmah al-muta‘āliyah). Each point of view will give rise to different meanings and implications as a result and consequence of that view. Resurrection is not only a matter of ideology but is a discussion studied by philosophers to explore its philosophical values. The verses of the Koran also confirm the existence of the day of resurrection. However, in practice, scholars and intellectuals differ in interpreting the aspect of resurrection referred to in these verses of the Qur'an. Spiritual awakening or physical resurrection is a dialogue that is often discussed in the context of understanding the day of resurrection. Through qualitative research and a philosophical approach, the author tries to juxtapose the principles of transcendental theosophy as an analytical tool for understanding the concept of ma‘ād. Apart from being able to apply the transcendent theosophical principle to understand transcendent ma‘ād, this principle also accommodates the basic principles contained in theological, philosophical, ‘irfān and Sufism thought. So, the results obtained from this research are that the concept of ma‘ād needs to be understood through the principles of Islamic philosophy so that a complete understanding will be created in understanding the concept of ma‘ād. In the context of Islamic philosophy, especially transcendental theosophy (al-ḥikmah al-muta‘āliyah), various theories are very relevant in explaining the concept of ma‘ād, especially in understanding the context of the day of resurrection in the Qur'an.This paper describes that there are various principles in understanding ma'ād, depending on the point of view of the school of thought, whether theological, rationalist, or transcendent theosophy (al-ḥikmah al-muta'āliyah). Each point of view will give birth to different meanings and implications. However, the writer tries to juxtapose transcendent theosophical principles as an analytical knife in understanding ma'ād. Apart from being able to apply this transcendent theosophical principle to understanding ma'ad as transcendent, this principle also accommodates the basic principles contained in theological, philosophical, 'irfan, and tasawuf thoughts
THE MEANING OF KHALAQA IN THE QUR’AN: TOSHIHIKO IZUTSU SEMANTIC
Full text linkThe word in the Qur'an that shows the meaning of creation is khalaqa. Even though these words refer to the meaning of creation, there are different meanings and uses contained in these words. This study uses a descriptive qualitative approach. The type of research used is library research. This research was conducted using data collection methods from the library, either in the form of books, journals, documents, magazines and so on. The data collection method in this study uses documentation. The analysis technique used is the semantic analysis approach developed by Toshihiko Izutsu. The purpose of this study is to reveal the meaning contained in the word khalaqa and reveal the world view of the Qur'an (weltanschauung) on that word. The process carried out in this study is to analyze the basic meaning of the word, then examine the relational meaning of the word khlaqa using syntagmatic and paradigmatic analysis, and then examine the use of the vocabulary of khalaq in the pre-Qur'anic, Qur'anic and post-Qur'anic periods by looking at the interpretations of the classical, medieval and modern periods. The results of the research show that the basic meaning of khalaqa in the Qur'an is to create. Semantically, the word khalaqa is closely related to other words in the Qur’an, such as the words Allah, al-arḍ and sama‘; al-insān; al-mawt and al-ḥayāt; azwaja, male and female, animals, jin, and kulla shay’in. The words that are synonymous with the word khalaqa in the Qur'an are ja‘ala, faṭara, bada‘a, shana‘a, and ṣawara. While the antonyms are the words ahlaka, dammara, amāta, azāla and afna. Second, the word khalaqa after analyzing its synchronic and diachronic meanings refers to creation in which Allah is the object