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Teologi Islam Perspektif Fazlur Rahman
No full textThis writing will analyze views belonging to Fazlur Rahman in theological issues from different angle. In majority, theological discourses developed by the ancient theologists were concentrated into matters of god and godhood, and this results theological discourses becoming verily theocentrist. As the result, this creates formulas and arguments which are complicated and cannot be perceived by common people. For that, Fazlur Rahman reconstructed the previous theological concepts by relating to Islamic theological basics and practical values in life, and he also advanced moral aspect belonging to human race; so theology is no longer theocentrist but anthropocentrist. Through this Rahman’s effort, theology then becomes more relevant with nowadays context and is easily understood by common people. In this context, Rahman analyzes three main theological questions: revelation and prophethood, free will and predestination, and escathology
Menegaskan Kembali Pembaruan Pemikiran Islam
No full textProblems faced by Muslim are increasingly complex. Challenges of modern life cannot be simply overcome by quoting the old religious interpretations, which are no longer irrelevant, but also have often created new problems. How many acts of terrorism, violence, discrimination, and de-humanization have been performed by referring to the religious texts? In fact, religious interpretation that destroys human values should be abandoned, and be replaced by interpretations which glorify and humanize human beings. One of main devices must be empowered for interpretation is reason (mind, ‘aql.) Through reason, a person not only can formulate relevant Islamic interpretation suitable to the era’s needs, but also can find the truth. Only by utilizing reason, amid strong tendency of scripturalism, Muslim people will succeed to create high civilization. Proven from human’s history, nations which have marginalized the role of reason would be in the darkness stage. Therefore, Islam continues to challenge mankind to use the reason. The prophet was sent to erect reason, and he says, “Al-dīn ‘aql lā dīna li-man lā ‘aqla lahu” (religion is reason, and no religion for who does not use the reason.
Perspektif Global Islam dan Pluralisme
No full textTheologically and historically, Islam can not be separated from other religions. However, the shape and style off the relationship in between them have taken place according to certain context and specific historical trajectory. Occasionally, this relationship was polemical, but more frequently it occurred in more dialogical nuance. Nevertheless, the principle of the relationship between Islam and other religions is similar, in the line of Qur\u27ānic teachings and as exemplified by the Prophet Muhammad in his life times, i.e. to affirm and respect other religions’ existence, and to bestow freedom that their followers could practice their faith respectively. This is as articulated by Dale F. Eickelman, a contemporary Islamicist, "The Qur\u27ān offers a distinctly modern perspective on the role of Islam as a force for tolerance and mutual recognition in a multiethnic, multicommunity world." This article proves that the Qur\u27ān accepts differences and diversities existing in human society; it even receives more specific views concerning to the plurality of believe and religious laws
Bagaimana Falsafat Membantu Kehidupan Manusia: Jan Patočka Tentang Falsafat Sebagai Perawatan Jiwa
No full textDoubtness on the importance of philosophy has spread out among intellectuals. Scientists even claim that philosophy already dies. By using thought of Jan Patočka, this paper elaborates how the philosophy still has its main role in human life, and its position cannot be replaced. For Patočka, philosophy is man endeavour to preserve his own soul. Soul perseveration Patočka means is ‘Socratic soul preservation,’ which emerges from human condition that is contradictive. In one side, man is limited creature, but on the other hand, he has relations with other world as whole. This situation makes him as the only creature who consciously perceives his limit. This conscience demands man to critically evaluate his every single thought and attitude. The Socratic soul preservation is to question every single given-comprehension. To continuingly question will make soul in unison and harmony. Therefore, the function of philosophy is not to give objective anwer, but to empower man from inside, so he is brave and powerful to face problems in his life
Ajaran Tasauf dalam Sastra Gending
No full textThe book (Serat) Sastra Gending is written by Sultan Agung, and contains two vast topics, i.e. theology and sufism. In terms of theology, Sultan Agung describes that theology is a unity of three elements configurating equilateral triangularity, in which God is located in the peak point, while other two points are in the beneath resided by human beings and universe. Whereas in terms of sufism (tasauf), as represented in the socio-religious condition of Jawa inland-people (Pajang-Islamic Mataram), Sultan Agung uses it as ethical and behavioral teachings. As an adherent of Shaykh Siti Jenar’s mysticism—and all at once his admission as a student of Sunan Kalijaga—Sultan Agung has formed a different tasauf concept. He, seen from Sastra Gending, succeeded to create synthesis in between normative devotion based on sharī‘a and tasauf. In one hand, he teaches the importance of sharī‘a as basis of tasauf (i.e. Sunnite tasauf); on the other, he also endorses the existence of philosophical tasauf with ḥulūl doctrine as one of the concepts
Pengaruh Parsi terhadap Sastra Sufistik Melayu Islam
No full textThis writing analyzes literary works of Archipelgo, in which the works are sufis in manner and are influenced by Persian tradition. Among those works there are four foremost literatures i.e. Tāj al-Salātṭīn (Crown of Kings), Hikayat Amīr Ḥamzah, Hikayat Muḥammad ‘Alī Ḥanafiyyah, and Hikayat Burung Pingai. In a while, such Persian inspiration can be found in the form of poetry, like rubā‘ī, ghazal, mathnawī and qiṭ‘ah, as discovered within Tāj al-Salātīn and Hikayat Amīr Ḥamzah. In another case, the inspiration relates to the use of symbols of bird (symbol of human soul or spirit) like in Hikayat Burung Pingai, but sometimes such influence is just in aesthetic horizon and paradigm
Peta Falsafat Islam di Indonesia
No full textThis research is very important to understand the discourses of Islamic philosophy in Indonesia. The responses of the people to this theme are greatly varied. This article tries to discuss the response of Muslims towards Islamic philosophy. Some accept Islamic philosophy and try to develop it but others reject it. The debate between al-Ghazālī and Ibn Rushd is widely influencing the acceptance of the Muslims toward philosophy. Harun Nasution, Nurcholish Madjid, and Mulyadhi Kartanegara are the important figures in promoting Islamic philosophy in Indonesia
Chastising Women: A Means to Resolve Marital Problems?
No full textThe writer used to find in the declining state of the umma vis-à-vis the surrounding world, the cultural and intellectual attacks against it, and the deteriorating status of human rights of Muslims, all together, as the dilemma which encounters the advocates of Islam and human rights. A notable matter is the ‘chastisement’ of women as a prerogative of the husband and a way to resolve problems of the nuptial association that result from the recalcitrance and disobedience of women and their disaffection for and alienation from their spouses. He was always aware of the reasons and implications of that dilemma, in particular, due to its significance and relevance to the modern world
Teologi Ibn ‘Arabī
No full textThis article propounds a study on Ibn ‘Arabī through theological approach. The study will show that Ibn ‘Arabī is a follower of Sunnī theology. This hypothesis can be proved via genealogical structure towards Ibn ‘Arabī’s knowledge tradition which is complex, and by tracing his statements containing theological expressions within his works. Nonetheless, it cannot be denied that his several words very potentially invite criticism and being considered infidel. However, in principle, those critiques come from critics do not have spiritual background as owned by Ibn ‘Arabī. Or there had been another assumption, i.e. it is caused by ‘insertion’ from his intellectual rivals, as stated by Ibn ‘Arabī’s proponents. In fact, Ibn ‘Arabī himself asserts, “Who believes in hulūl, then his religion is defective.
Dikotomi Sunnī-Syī‘ī: Teologis atau ‘Asabiyyah
No full textSunnite (Sunnī) and Shi‘ite (Shī‘ī) are two Islamic schools which emerged after the death of the Prophet. Basically, the Sunnī-Shī‘ī dichotomy cannot be separated from pre-Islamic Arab history, which culturally adored tribal loyalty (asabiyya.) At the beginning of its appearance, in socio-cultural historical perspective, the dichotomy emerged because of the tribal-political interest, particularly, after the battle of Siffīn. This Sunnī-Shī‘ī dichotomy in the early days was actually the rivalry between the Umayyad clan and Banū Hashimite (Hāsyimiyya) clan, and served as the legacy of pre-Islamic Arab history. In the next period, to justify its existence, each of these groups looked for nass (Qur’ānic text) to strengthen its view. Consequently, the problem formerly served as the only tribal-political issues developed into a theological issue, and hence inherited conflict beyond the context of its period. The conflict that had become the part of long history of the two schools automatically established a certain paradigm and reason to their adherents, in which such paradigm also brought about different concept of epistemology. Therefore, it is difficult to reconcile the two schools, even though is not impossible at all to do conversely; let alone when a dialogue established to reconcile the two school employs phenomenological or brotherhood (ukhuwwa) approaches, and avoids apologetic approach