Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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MENEGUHKAN INOVASI PENDIDIKAN DALAM DISKURSUS AL-QUR’AN: KEBERMANFAATANNYA DI SEKOLAH-MADRASAH DI INDONESIA
No full textIn the era of modernization and in the current era of globalization, there are many demands and responsibilities for teachers, lecturers, professors, and Islamic educational institutions and Islamic research to innovate. Especially the policy makers the Ministry of Education and Culture and the Ministry of Religion, are required to innovate. In this millennial era, it is necessary to understand the Qur'an as a reference and Islamic literature as an innovation for the benefit of the ummah in all aspects. The method used in this research is qualitative research through literature study and analytical approach. The researcher captures all the literature stored in books on innovation from the Al-Qur'an perspective, innovation from Islamic education perspectives, and journals that are relevant to this paper. The researchers took research samples at schools and Madrasas in Yogyakarta, namely SMK Muhammadiyah 3 Yogyakarta and MA MBS Pleret Yogyakarta with the method of observation and interviews objectively and validation. Data analysis was carried out by content analysis referring to Miles and Huberman's theory. The results of this study found that based on the results of the formal and material object literature, changes in human life cannot be separated from innovation. Innovation is inseparable from something new, creative and adaptive to the times. Educational innovation is an attempt to make changes in order to obtain better results in education. Educational innovation is able to solve various challenges of the times and make education go hand in hand with other aspects of life. Whereas based on the field that innovations in the Qur'an are taught directly in class, if students are given Al-Qur'an material in an innovative way, good teaching, offers interesting discussions, especially the methods used by teachers for the majority of students at the school-madrasah level. underwent significant changes
ARGUMEN EKSISTENSI TUHAN DALAM METAFISIKA IBN RUSYD DAN ST. THOMAS AQUINAS
Full text linkTo establish an argumentation for the existence of God is properly the most crucial as well as complicated effort in the life of religion and faith of human being. There are various approaches and methods have been applicated to reach it by theologians, thinkers, and scientists, including philosophers with their demonstrative-philosophical method. Some arguments which were initiated by Aristotle are ones of the most popular and have been adopted and improved as well by many thinkers and philosophers after him, some arguments which proposed by Ibn Rusyd and St. Thomas Aquinas with some modifications and improvisations are the best examples of it. In the case of elaboration and analysis toward those arguments for the existence of God, this article attempts to compare between metaphysical thought of Ibn Rushd (well-known in the West as Averroës) and St. Thomas Aquinas. There is no doubt that both are Aristotelian in their philosophy. Therefore, to seek the similarities and differences, and to analyze the influence of Aristotle on their modes of thought, especially in argumentation for the existence of God, are an urgent point in the way to find more stronger and relevant arguments
MULLĀ ṢADRĀ'S CRITICISM OF REINCARNATION
No full textThe concept of reincarnation is believed to be the rebirth of humans in the world as a form of part of their life journey in accordance with their actions during life with various forms of reincarnation—including being able to be reborn as humans or animals. This article aims to discuss Mullā Ṣadrā’s eschatological thoughts, especially his criticism of the concept of reincarnation which has been believed by Hindus and Buddhists. Reincarnation is a topic of discussion for philosophers including Islamic philosophers in discussing the spirit, soul, body, death, and resurrection. Ṣadrā’s rejection of the concept of reincarnation is found in one of his main works entitled al-Asfār al-Arba‘ah. By using analytical and descriptive methods, it was concluded that Mullā Ṣadrā rejected the concept of reincarnation with his five philosophical arguments, including the natural unity argument, the material and form needs argument, Kawn and Fasād’s argument, the vacuum argument, and the argument with five premises. These philosophical arguments are based on Ṣadrā’s main philosophical principle, namely the substantial movement of the soul. Even though he rejects the concept of reincarnation, Ṣadrā still believes in the resurrection of the soul and body after death, which will continue the journey towards the highest perfection in the afterlife
ISLAMIC WORLDVIEW IN THE PERSPECTIVE OF M.T.M YAZDĪ AND S.M.N AL-ATTAS AND THEIR IMPLICATION ON ISLAMIZATION OF KNOWLEDGE
No full textThe stagnant and even underdeveloped condition of Muslims all over the world has raised concerns among scholars. Many are trying to offer solutions to restore Islamic civilization to its peak. Various proposals lead to the reconstruction of philosophical elements, including epistemology and worldview, to more practical ones, such as the Islamization of knowledge. This study tries to compare the concept of worldview and its implications for the Islamization of knowledge from two major contemporary figures. The two are Syed Muhammad Naquib Al-Attas, a mainstream leader of the Islamization of knowledge from Malaysia, and Ayatullah Muhammad Taqie Miṣbāḥ Yazdī, a neo-Sadrian philosopher from Persia. This research used a qualitative approach, namely the method of literature study to understand the Islamic worldview from the perspective of the two figures and what the implications are for the Islamization of knowledge. The results of the study revealed they both believe in the importance of a genuine worldview as the basis for the reconstruction of Muslims at the individual level and Islam at the level of civilization. However, they adhere to different ontological and epistemological arguments. In Al-Attas, the commitment to sacred texts as well as the interpretation of classical scholars makes the model of Islamization of knowledge tend to be backward and reactionary towards the West. As for Ayatullah Yazdī, prioritizing reason and demonstration has led to a model of Islamization of science that is critical and open for dialogue toward Western science
RECONSTRUCTION OF ‘AQĪDAH-BASED MORALS: (AN ANALYTICAL STUDY OF THE THOUGHT OF FAKHR AL-DĪN AL-RĀZĪ)
Full text linkToday, every Muslim is expected to have a personality that can respond to the demands of religion in life. Because this ability can bring global goodness to humans. However, Muslims today are faced with a variety of causes that cause Muslim personalities to deviate and cases of behavior and this character deviation that needs to be addressed. The criminality that exists in society is certainly contrary to religious values to is commonplace and requires special attention in handling it. This article aims to convey Fakhruddīn al-Rāzī’s idea of reconstructing morals based on faith. Using the descriptive method of analysis, researchers analyzed data in the form of the concept of ‘aqīdah and morals from the perspective of Fakhruddīn al-Rāzī. Apart from that, it also discussed the concept of morals and its division, the process, and the role of morals in humans. So ‘aqīdah becomes the main basis of Muslims in determining their outlook on life in every thought, word, action, and produce commendable morals because these praiseworthy morals are proof of the primacy of human faith. ‘Aqīdah and morals have a close relationship which results in human deeds and actions. All of them will be commendable if there is continuity between nafs, ‘aql, spirit, and qalb in interpreting the human itself and the nature of the world. So, this is where the role of ‘aqīdah as a Muslim worldview in equalizing the goals of nafs, ‘aql, spirit, and qalb to achieve ḥaqīqī happiness, namely the return of humans to their Creator
RENEWAL OF ‘ILM AL-KALĀM IN THE CONTEMPORARY ERA: A STUDY OF ṬAHĀ ‘ABDURRAḤMĀN’S METATHEOLOGICAL CONCEPT
Full text linkMany assumptions believe that classical Islamic theology is no longer relevant in the contemporary era, either because its discussion tends to be theocentric and far from the progress of humanism or because it is considered no longer relevant to answer contemporary issues such as secularism, pluralism, globalization, or neo-atheism. Departing from these problems, efforts have emerged for new readings of classical theology by paying more attention to the context and needs of the times. Among these efforts is the renewal of theology by highlighting its methodological aspects, as was done by a contemporary Moroccan theologian and philosopher, Ṭahā ‘Abdurraḥmān. This study attempts to describe and analyze the style of renewal of theology from the perspective of Ṭahā ‘Abdurraḥmān. This research is a character study using qualitative methods, in which the existing data is analyzed critically. This article shows that Ṭahā ‘Abdurraḥmān’s style of renewal of ‘ilm al-kalām focuses on efforts to reform the methodology of classical kalam by reforming the method of dialogue science (munaẓarah) through contemporary linguistic and logical tools, rearranging analogy patterns (qiyas), and building a logic of kalam based on the principle’s logic and morality as well as the amalgamation of theoretical aspect and practical aspect. The significance of Ṭahā ‘Abdurraḥmān’s renewal in contemporary Islamic theology lies in the theorizing of concepts in classical theology with a contemporary approach as well as the construction of the methodology of contemporary Islamic theology to answer ever-evolving theological issues
EPISTEMOLOGI TAFSĪR QUR`ᾹN KARĪM KARYA MAHMUD YUNUS
No full textThis article explains the thoughts of Mahmud Yunus in studying the epistemology of Tafsīr Qur`ān Karīm which is in Indonesian, complete in 30 chapters, to test its truth or to what extent the interpretation can be justified. According to the author, what is interesting to discuss: first, what are the sources used as references Mahmud Yunus in Tafsīr Qur`ān Karīm, secondly, what is the method of Mahmud Yunus in writing his book and thirdly, what is the validity of Mahmud Yunus's interpretation in Tafsīr Qur`ān Karīm. In order to achieve this purpose, this study uses analysis-based library research methods. The results of this study show: that the sources of interpretation referred to by Mahmud Yunus in Tafsīr Qur`ān Karīm include an-naql and al-aql sources, namely the Qur’an, hadith, qaul companions, qaul tabiin, holy books and opinions of scholars, reasoning, Arabic, scientific discoveries or scientific theories, and reality. However, the use of the al-'aql source is more dominant in its interpretation so that it is classified into the interpretation of bi al-ra'yi. Regarding the validity of his interpretation, Mahmud Yunus adheres to the correspondence theory of truth in which his interpretation of the kauniyah verses can be said to be in accordance with reality and scientific facts. Besides that, he also adheres to a pragmatic theory in which he tries so that the product of his interpretation can be an alternative solution for solving socio-religious problems faced by society
THE RELATIONSHIP BETWEEN SCIENCE AND DEMOCRACY ON PHILIP KITCHER’S PERSPECTIVES
Full text linkThe relationship between science and democracy has been an interesting and important issue in the study of philosophy as well as political science. Democracy does not only apply in the political realm but can also be seen in the context of science. This paper uses a political-philosophical approach to explore the relationship between science and democracy from the perspective of Philip Kitcher. As far as the philosophical research model used in this research is the concept of figure thinking by using primary sources in the form of Philip Kitcher's two main works among other works, namely: Kitcher's Science, Truth, and Democracy (2001) and Science in a Democratic Society (2011), as well as secondary sources such as books, journal articles and sources relevant to the concepts of the relationship between science and democracy. This paper concludes that the relationship between science and democracy according to Kitcher is based on the concept of a partnership model. This model emphasizes that scientists should consider how knowledge can be applied in a social and practical context, as well as enabling the active participation of the public democratically in the process of scientific research. The relationship between science and democracy, according to Kitcher, relates to the epistemological and socio-practical significance to be taken into account in scientific decision-making, as well as taking into account the public perspective in decision-making. In Kitcher’s perspective too, integration between science and democracy became essential to forming a normative framework for more transparent, democratic scientific research, and producing high-quality knowledge
STUDY COMPARISON ON KNOWLEDGE BY PRESENCE IN THE VIEWS OF IBN SĪNĀ, SUHRAWARDĪ, AND MULLĀ ṢADRĀ
Full text linkThis article wants to describe the science of ḥuḍūrī according to three great philosophers from Ibn Sīnā, Suhrawardī, to Mullā Ṣadrā. Even though they both adopt ḥuḍūrī science, the three of them are different in terms of paradigm and also their implementation. This research uses general hermeneutic methods on the main books of Suhrawardī, Ibn Sīnā, and Mullā Ṣadrā as well as experts in the field. Ibn Sīnā accepted the science of ḥuḍūrī only as a science of the self because he adopted the plurality paradigm of wujūd. Suhrawardī and Mullā Ṣadrā focus more on ḥuḍūrī knowledge, not only self-knowledge but also developing other forms of wujūd. Even for Suhrawardī and Mullā Ṣadrā the only true knowledge is ḥuḍūrī knowledge. Mullā Ṣadrā with his ḥuḍūrī theory of science succeeded in building unity between epistemology and ontology because he defined science with the presence of non-material in non-material. The soul is a non-material entity still weak because it is tied to the body and must undergo substantial transformation with knowledge and charity. The source of knowledge is the non-material, active mind which bestows knowledge on the subject who has carried out catharsis and then there is unity between the two. External objects are not sources of knowledge, but stimulants. Science in general and the science of ḥuḍūrī, in particular, were also later developed further into the science of God
TAFSIR DAN PEMBAHARUAN PEMIKIRAN ISLAM DI INDONESIA ERA KEMERDEKAAN: (STUDI ANALISIS KITAB TAFSIR AL-FURQAN KARYA AHMAD HASSAN)
No full textThe conflict dynamics of revivalist and traditionalist Islamic groups always colorize development of ideological contest of religious live in Indonesia. One of the important episodes of this conflict dynamic occurred in the era of independence. Through this paper, the author is interested in portraying episodes of Islamic Revivalist dynamics in the independence era through the thoughts and works of influential revivalist scholars, namely Ahmad Hassan. This study aims to reveal the form of mediation of Ahmad Hassan's Islamic renewal in his book of tafsir Al-Furqan. The author uses a descriptive method of analysis with literature study techniques in reviewing the interpretation of Al-Furqan as the main object of research. The results showed that in mediating Ahmad Hassan's Islamic renewal, Kitab tafsir Al-Furqan accommodates and mediates Islamic renewal in two ways, namely formative and substantive ways. Formative way of mediation is indicated through the form of tafsir Al-Furqan as a literal and meaningful translation of tafsir. Critically, this form of translation aimed to make Al-Furqan accessible for Indonesian people at that time when they haven’t had proper understanding on Arabic literacy so that people could understand and refer to the meaning of the Qur'an directly. This is in line with Ahmad Hassan's renewal though about the Qur'an and hadith as the main sources of muslims. As for the substantive ways of mediation, tafsir Al-Furqan contains and expresses the thoughts of Ahmad Hassan's renewal as a substance in interpreting the verses of the Qur'an