61 research outputs found
Contemporary Approaches to the Philosophy of Ishraq and Illuminationism in Today's Iran
No full textBu çalışma, 12. yüzyılda ortaya çıkan İşrâk felsefesinin günümüzde İran’daki
seyrini ele almaktadır. Sühreverdî’den sonra onun ilk dönem şarihleri tarafından
karşıtlıklar ve sentezler bağlamında ele alınan İşrak felsefesi tarihi süreçte devam
etmiş ve ele alındığı her dönemde farklı sosyal, siyasi ve entelektüel faktörlerle
şekillenmiştir. Bugün İran’da hala canlı bir biçimde yaşayan İşrâk felsefesinin
Molla Sadrâ okulunun en önemli bileşeni olarak ele alındığını söylemek mümkündür. İran’ın felsefi-entelektüel hayatının şekillenmesinde önemli bir payı olan
İşrâk felsefesinin bir tür “sınır” felsefe olduğunun vurgulandığı bu çalışmada aynı
zamanda İslam felsefesinin arkaik bir alan olmadığının ve İşrâk felsefesinin günümüzde karşılaştığımız felsefi sorunlara cevap verildiğinde hala bir en önemli
kaynaklardan biri olmasının altı çizilmiştir.This study deals with the course of Ishraq philosophy that emerged in
the 12th century in Iran today. The philosophy of Ishraq, which was discussed in
the context of contrasts and syntheses by his early commentaries after
Suhrawardi, has continued in the historical process and has been shaped by different social, political and intellectual factors in every period it is dealt with. It
is possible to say that the philosophy of Ishraq, which is still living in Iran today,
is considered the most important component of the Molla Sadra school. In this
study, which emphasizes that the philosophy of Ishraq, which has an important
role in shaping the philosophical-intellectual life of Iran, is a kind of "border"
philosophy, it is also emphasized that Islamic philosophy is not an archaic field
and that Ishraq philosophy is still one of the most important sources when responding to the philosophical problems we face today
Contemporary Approaches to the Philosophy of Ishraq and Illuminationism in Today's Iran
No full textBu çalışma, 12. yüzyılda ortaya çıkan İşrâk felsefesinin günümüzde İran’daki
seyrini ele almaktadır. Sühreverdî’den sonra onun ilk dönem şarihleri tarafından
karşıtlıklar ve sentezler bağlamında ele alınan İşrak felsefesi tarihi süreçte devam
etmiş ve ele alındığı her dönemde farklı sosyal, siyasi ve entelektüel faktörlerle
şekillenmiştir. Bugün İran’da hala canlı bir biçimde yaşayan İşrâk felsefesinin
Molla Sadrâ okulunun en önemli bileşeni olarak ele alındığını söylemek mümkündür. İran’ın felsefi-entelektüel hayatının şekillenmesinde önemli bir payı olan
İşrâk felsefesinin bir tür “sınır” felsefe olduğunun vurgulandığı bu çalışmada aynı
zamanda İslam felsefesinin arkaik bir alan olmadığının ve İşrâk felsefesinin günümüzde karşılaştığımız felsefi sorunlara cevap verildiğinde hala bir en önemli
kaynaklardan biri olmasının altı çizilmiştir.This study deals with the course of Ishraq philosophy that emerged in
the 12th century in Iran today. The philosophy of Ishraq, which was discussed in
the context of contrasts and syntheses by his early commentaries after
Suhrawardi, has continued in the historical process and has been shaped by different social, political and intellectual factors in every period it is dealt with. It
is possible to say that the philosophy of Ishraq, which is still living in Iran today,
is considered the most important component of the Molla Sadra school. In this
study, which emphasizes that the philosophy of Ishraq, which has an important
role in shaping the philosophical-intellectual life of Iran, is a kind of "border"
philosophy, it is also emphasized that Islamic philosophy is not an archaic field
and that Ishraq philosophy is still one of the most important sources when responding to the philosophical problems we face today
Ethics in the tradition of Ishraq
No full textBu çalışmanın üzerinde durduğu temel konu İşrakî geleneğin bakış açısının ahlak alanındaki yeridir. Tez bir giriş ve iki bölümden oluşmaktadır. Giriş bölümü ve ilk bölümde İşrak ahlakı için giriş olarak alınabilecek kişi ve grupların ahlak anlayışı ele alınmıştır. İkinci bölümde Kindi, Farabi, İbn Sina ve Sühreverdi’nin ahlak anlayışı ele alınmıştır. Tezde kanıtlamaya çalıştığımız konu, İşrak geleneğinin ahlaka bakışının başlangıç noktasının Sühreverdi olarak alınamayacağıdır. Buna göre, insanın metafizik âlemle bağlantısı ve bu bağlantıyı sağlayan aracının varlığı, o ahlak anlayışının İşrakî bakış açısını yansıttığının
ifadesidir. Tezde İşrakî bir ahlak anlayışının varlığı ve bu anlayışın özellikle Kindi’den itibaren İslam felsefesinde var olduğu, en olgun şekline ise İbn Sina ve Sühreverdi’de ulaştığı anlatılmaya çalışılmıştır.
The main subject of this study is situation of ishraqi tradition’s view in ethics. The thesis was consisted of an introduction and two chapters. In the introduction and first chapter was discussed ethics understanding of individuals and groups that can be considered as an introduction to ishraq ethics. In the second chapter , the moral understanding of Kindi, Farabi, İbn Sina and Suhrawardi were discussed. What we were trying to prove in the thesis was that the starting point of the view of ethics in the tradition of Ishraq cannot be taken as Suhrawardi. According to this, the connection of the human being to the metaphysical
realm and the existence of the mediator that provides this connection is an expression of that moral understanding reflects the perspective of ishraqi tradition. In the thesis was tried to explain that existence of ishraqi ethics understanding and this understanding was especially exist in Islamic philosophy from Kindi, was reached the most mature form in İbn Sina and Suhrawardi
Microcredit using Equity Financing: an Alternate Approach to Equity Financing in an Interest Free Financing
No full textInterest is prohibited in all monotheist religions; however, it features as an essential element in practiced capitalism. Interest based financial system has created two major havocs in last two decades i.e. in East Asia in 90s and in the Great Recession since 2007. This paper highlights the extent of development problems faced by the world. With interest at zero bound in U.S since 2008 and with unemployment at 11% level, scarcity of capital cannot solely explain this. However, interest based Microfinance has had mixed results. Interest based lending at Micro level is usually carried out at very high interest rates, more so when the lending takes place informally without institutional intermediation. Institutional intermediation serves a good purpose, but it can also be designed using equity modes of financing. This can relieve the financee and increase diversity of entrepreneurial activities as in debt based microfinance, not much diversity can happen with compulsory servicing of debt. The related questions as to how the institutional arrangement would work to carry out this system, how documentation problems be resolved, how trust level can be created, how effective monitoring can be undertaken and how the intermediaries generate finance themselves and mobilize funds are answered in this paper.nterest free economy, Public finance, Taxation, Inequality, Income redistribution, Islamic Economic System, fiscal policy, deficit financing.
Ethical Crisis in Capitalism: Filling the Ethical Void with Islamic Economic Teachings in Economic Practices
No full textThis paper discusses the ethical void in Capitalism which does not look prominent in welfare societies and states. But, its effects become more eminent in tough economic conditions and more so in developed regions where economic relationships by themselves will not result in win-win situation for all parties concerned in a Capitalist economy. Unbridled pursuit of self interest, moral relativism, inventive-led economic choices and apathy to communal responsibilities would lead to a society where economic interests become the sole basis of maintaining and sustaining relationships. This inner void of identity and purpose at individual level and social void in the form of a stratified society bound together only for economic interests can be better filled with incorporating religion. Humans are much more than utility driven species, they are capable of using both instrumental and critical reasons to differentiate right from wrong and need reinforcement to adopt virtues influenced by an inner urge other than material interests as in Capitalism. This inner urge can be rekindled by looking beyond utility maximization to re-acknowledge the fundamental identity that humans are moral being than just an instrument for material advancement.Interest free economy, Interest free finance, Capitalism, Business Ethics, Islamic Ethics, Morality, Idealism, Moral Relativism.
Pengaruh Pemikiran dan Filsafat Mulla Sadra di Indonesia
No full textProyek filsafat dan pemikiran Mulla Sadra dikenal dengan teosofi transenden "(al-hikmah al-muta"aliyyah). Teori ini merupakan racikan kombinasi antara quran dan hadis dengan empat perspektif utama filsafat dan pemikiran dalam Islam, yaitu; mazhab illuminasi (ishraq) yang dicetuskan oleh Suhrawardi, mazhab peripatetik (mashsha'i) diwakili terutama oleh Ibnu Sina dan Nasir al-Din Tusi, dan genre gnostik ('irfan) yang diperkenalkan oleh Ibn Arabi serta teologi Islam (kalam). \ud
Metode baru filsafat yang diperkenalkan oleh Mulla Sadra dengan mengawinkan antara akal dan intuisi menempatkannya sebagai salah satu filsuf yang sangat popular dan terpandang, Selain itu kehadirannya juga sangat tepat pada saat adanya ???pertengkaran yang sangat tajam antara berbagai aliran pemikiran Islam; teologi, mistisisme, yurisprudensi, filsafat. Dengan metode baru yang diperkenalkan oleh Mulla Sadra membuat mereka bisa menerima dan memahami satu sama lain. Metode dari pemikiran dan filsafat Mulla Sadra menjadi sumber inspirasi bagi masyarakat termasuk bisa ditemukan spirit yang sama dengan filsafat dan pandangan dalam budaya dan tradisi pada suku yang ada di masyarakat di Sulawesi Selatan yang dikenal dengan Sulapa Eppa.\ud
Mulla Sadra dan karya-karyanya sudah dikenal dan disukai oleh banyak intelektual, teolog, dan pemikir termasuk di Indonesia. Mereka tidak hanya umat Islam dari mazhab Sunni dan Syiah bahkan ilmuwan non-muslim pun senang dengan pemikiran Mullah Sadra
Using deconstruction to advance traditional compositional and pictorial spaces in contemporary Iranian art
No full textThis thesis considers the possible association of Deconstructive thinking with the pictorial practices of traditional Iranian painting. The author‘s intention has been to improve the understanding of the type of compositional device here termed 'broken space‘ for artists who are interested in the traditional Iranian concept of space, by using deconstruction philosophy and its application in architecture. This research compares and contrasts the ideas that inspired Iranian painters and deconstructionist architects in order to explore ways in which they can be integrated. The author realized that the Iranian-Sufi view of the 'world of the imagination‘ and the deconstructive architect‘s concept of 'chora‘ would be the key ideas for producing the 'broken spaces‘ that are so characteristic of both art forms. Interestingly, these two ideas have comparable features that seem to have generated spaces with similar attributes. Nevertheless, the two forms are derived from completely different ambitions: the Iranian concept is metaphysical and the deconstructive chora is post-metaphysical. The practical part of the research established methods for employing deconstructive thinking whilst advancing the Iranian tradition of representing space. The author‘s practices, which were embedded in the techniques of printmaking, reflected the theoretical and philosophical ambition of building links between medieval thinking and a contemporary movement which is still felt to be radically positioned. Finally the thesis compares the author‘s pictorial approach to 'broken forms‘ of architectural spaces developed in this research with those of other contemporary Iranian artists. The advantages of the deconstructive method are outlined and theoretical and practical similarities such as the desire to create dreamlike spaces are evaluated. All things considered, the two forms can be integrated with greater ease than the alternative interactions with Western ideas currently used by the contemporary artists included in this study. The thesis concludes with some suggestions for further research that could help realize this goal
Agama dan Filsafat Dalam Pemikiran Ibnu Sina
No full textIbnu Sina merupakan filosof Muslim penting yang membangun teori Kenabian dengan risalahnya Itsbatal-Nubuwat.Dia menandai puncak falsafah Islam dengan pemikirannya tentang falsafah paripatetik, yang dikenal sebagai Masya’i, yaitu filsafat sinkretis (sintetis dari ajaran-ajaran Wahyu, Islam, Aristotelianisme dan Neoplatonisme). Sebagaimana filososf lainnya, Ibnu Sina merupakan filosof Muslim yang oleh sebagian orang dikritisi hanya sebagai duplikasi dari Hellenisme (filsafat Yunani), yang tidak mencerminkan pemikiran Islam. Padahalmereka yang melahirkan filsafat Islam dan berupaya serta berhasil memadukan wahyu dengan akal, akidah dengan hikmah, agama dengan filsafat.Yang menjelaskan kepada manusia bahwa wahyu tidak bertentangan dengan akal. Ibn Sina membuat sintetis final tentang Islam dengan filsafat Aristotelianisme dan Neoplatonisme menjadi sebuah dimensi intelektual yang permanen dalam dunia Islam dan bertahan sebagai ajaran filsafat yang hidup sampai hari ini. Ibn Sina adalah penggali yang amat sempurna dan penerjemah abadi filsafast paripatetik yang menunjukkan sampai ke pintu gerbang filsafat teosofiiluminasi yang menandakan penyatuan filsafat dan spiritual secara integral.Satu setengah abad setelah Filsafat masya’i ia menghantarkan Shihabuddin Suhrawardi ke filsafat iluminasi (al-ishraq)
Divine traditions and the governance of the city-state of Medina
No full textDivine revelations in Islam are not restricted to the spiritual well-being of its followers but aim to guide them towards the realisation of a socio-political organisation, a polity, wherein they can achieve spiritual as well as socio-political excellence. Because of the immense significance of socio-political organisation in Islam, the governance of socio-political organisation is one of the key topics in Islam. The principles of the governance of socio-political organisation in Islam are based on certain divine traditions. This article focusses on five major Islamic divine traditions outlined in Islamic revelatory culture: firstly, the divine tradition of guidance and misguidance; secondly, the divine tradition of Ni’mat [Blessings] and their reversal; thirdly, the divine tradition of the triumph of Haqq’ [Truth] over Báṭil [Falsehood]; fourthly, the divine tradition of the destruction of the oppressors and fifthly, the divine tradition of trial. This article attempts to show that these five Islamic divine traditions form the foundation for the structure and function of the governance system of the first Muslim polity, the city-state of Medina.
Contribution: This article highlights the role of Islamic divine traditions in the structure and function of the governance system of the first Muslim polity, the city-state of Medina
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