Articles
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla á¹¢adrÄ is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'Äd) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadÄ«th. In this paper, there are several principles of eschatology of á¹¢adrÄ which the writer will examine as the position of á¹¢adrÄ in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fÄ'il) and Action ('amal) and the relationship between resurrection (ma'Äd) and ethics (AkhlÄk). In the eschatology of á¹¢adrÄ, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla á¹¢adrÄ's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
<![CDATA[Penafsiran BảtinÄ (Esoteris) ThabảthabảâÄ Dalam TafsÄr Al-MÄzản ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Tanzil : Jurnal Studi Al-Quran Volume 1 Number 2, April 2016 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.191
<![CDATA[Abstract :This paper is a review to Rosihon Anwarâs book titled âMenelusuri Ruang Batin Al-Quran: Belajar Tafsir Batini pada âAllảmah Thabảthabảâá¿â. This study will make a picture of two important themes in this book. The first is about the nature of esoteric interpretations in the view of Thabảthabảâá¿. The second is Thabảthabảâá¿âs position toward hadá¿ts that come from Shia Imams in his esoteric interpretations. Furthermore, this paper also intented to criticize some Rosihonâs views. Such as: (1). The periodization birth of Shia esoteric interpretations; (2). Equating of the models of Thabảthabảâá¿âs esoteric interpretations with Sufiâs; (3). Thabảthabảâá¿âs position toward hadá¿ts that come from Shia Imams; and (4). Claims that, Thabảthabảâá¿âs esoteric interpretations violate the context of the word. Abstrak :Tulisan ini merupakan kajian ulang (review) terhadap buku karya Rosihon Anwar yang berjudul âMenelusuri Ruang Batin Al-Quran: Belajar Tafsir Batini pada âAllảmah Thabảthabảâá¿â. Kajian ini hendak memotret dua tema penting dalam buku ini, yakni pertama, tentang hakikat tafsir esoterik dalam pandangan Thabảthabảâá¿. Kedua, sikap Thabảthabảâá¿ terhadap riwayat yang bersumber dari para Imam Syiah dalam penafsiran esoteriknya. Selanjutnya, tulisan ini juga ditujukan untuk mengkritik beberapa pandangan Rosihon, seperti: (1). Periodesasi lahirnya tafsir esoterik Syiah; (2). Penyamaan model tafsir esoterik Thabảthabảâá¿ Â dengan tafsir esoterik para sufi; (3). Sikap Thabảthabảâá¿ terhadap riwayat para Imam Syiah; dan (4). klaim bahwa, penafsiran esoterik Thabảthabảâá¿ menyalahi konteks kata.]]>
<![CDATA[EPISTEMOLOGI TAFSIR MULLÄ€ á¹¢ADRÄ€ ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 1 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.1.3238
<![CDATA[This article aims to carry out an exploration related to the epistemological setting of MullÄ á¹¢adrÄ's interpretation. Apart from being known as the main Muslim philosopher as Ibn SinÄ, á¹¢adrÄ also describes his mystical-philosophical views in his collection of commentary treatises, TafsÄ«r al-QurÄn al-KarÄ«m. Through this article, the author describes a set of interpretive epistemologies used by á¹¢adrÄ, which can be used as an epistemological offer to bridge several issues of Sufi interpretation (tafsÄ«r al-ishÄrÄ«), especially in the validity of its disclosure method. In addition to the method of interpretation, there are other unique things contained in this article, such as: mukÄshafah as the main foundation of interpretation as it applies generally in the Sufi interpretation (tafsÄ«r al-ishÄrÄ«), sources of interpretation (maá¹£Ädir al-tafsÄ«r) and the style of explanation of the commentary (uslÅ«b al-tafsÄ«r) that á¹¢adrÄ uses. Furthermore, to complete this paper, the author also describes á¹¢adrÄ's view of the ontology of the Quran as the basis of his interpretation epistemology.]]>
<![CDATA[KEPEMIMPINAN NON-MUSLIM: Konsep WilÄyah dalam al-Qur’an sebagai Basis Hukum Kepemimpinan Non-Muslim ]]>
<![CDATA[Kerwanto, K]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/kontem.2017.5.2.373-398
<![CDATA[One of the issues that often arise in the national politics and up to now is still warm is the rejection of non-Muslim leadership in the Muslim community.Responding to this issue, some scholars based on Qur?anic verses concluded that harm for Muslims makes non-Muslim leaders for the Muslim community.Acceptance of non-Muslim leadership is seen as a denial of God?s divine injunction and at the same time a submission to the reign of tagh?t. This paper is intended to provide a different picture of thinking about non-Muslim leadership law. In this article, the author focuses on the discussion of the concept of wil?yah in the Qur?an because of the literal understanding of verses related to this concept that is often used as a basis for the prohibition of non-Muslim leadership. This article is an endorsement of the division of the concept of leadership in Islam into two parts as proposed by Muhsin Labib, namely:?vertical (transcendental) and horizontal? leadership. ?A just non-Muslim and not hostile to Muslims?, for the author, may become a leader for Muslim society in the horizontal realm that does not require absolute divine legitimacy, but rather with relative humanitarian legitimacy. This kind of view, for the author, is more relevant to answer the indignation of some Muslim Indonesians living in heterogeneous communities.]]>
<![CDATA[PEMIKIRAN FILOSOFIS SADRA DALAM TAFSĪR AL-QUR’ĀN AL- KARĪM : : SURAH AL-’A‘LĀ ]]>
<![CDATA[Kerwanto]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[In his commentary on Surah al-’ A‘lā, Mulla Sadra, through his Tafsīr al-Qur’ān al-Karīm invites our souls to ventureinto the deepest layers of meaning to recognize the reality of Divinity (almabdā’), prophethood (Ṣirāṭ or nubuwwah) and resurrection (ma‘ād) and discusses it in a more philosophical manner. This study is an attempt to explore the benefits of these important aspects of religious sources unearthed from Qur’anic injunctions combined with rational principles of philosophical and mystical experiences (intuitive) of Sadra. Each chapter in this commentary is assigned a title with tasbīḥ (glorification), while presenting various issues related to metaphysics of Qur’an.Thephilosophical principles used in the interpretation of this treatise could be a proof of harmony between philosophy and religious texts. This kind of interpretation accepts the literal meaning (ẓāhir) of lafaẓ al Qur’ān, and then with the aid of reason, intuition and revelation uncover the reality behind them; the search for the secrets behind the literal sense.]]>
<![CDATA[EPISTEMOLOGI TAFSIR MULLĀ ṢADRĀ ]]>
<![CDATA[Kerwanto Kerwanto]]>
<![CDATA[ Jurnal Theologia Vol 30, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.1.3238
<![CDATA[This article aims to carry out an exploration related to the epistemological setting of Mullā Ṣadrā's interpretation. Apart from being known as the main Muslim philosopher as Ibn Sinā, Ṣadrā also describes his mystical-philosophical views in his collection of commentary treatises, Tafsīr al-Qurān al-Karīm. Through this article, the author describes a set of interpretive epistemologies used by Ṣadrā, which can be used as an epistemological offer to bridge several issues of Sufi interpretation (tafsīr al-ishārī), especially in the validity of its disclosure method. In addition to the method of interpretation, there are other unique things contained in this article, such as: mukāshafah as the main foundation of interpretation as it applies generally in the Sufi interpretation (tafsīr al-ishārī), sources of interpretation (maṣādir al-tafsīr) and the style of explanation of the commentary (uslūb al-tafsīr) that Ṣadrā uses. Furthermore, to complete this paper, the author also describes Ṣadrā's view of the ontology of the Quran as the basis of his interpretation epistemology.]]>
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla Ṣadrā is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'ād) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadīth. In this paper, there are several principles of eschatology of Ṣadrā which the writer will examine as the position of Ṣadrā in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fā'il) and Action ('amal) and the relationship between resurrection (ma'ād) and ethics (Akhlāk). In the eschatology of Ṣadrā, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla Ṣadrā's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
<![CDATA[Dasar-Dasar Moderasi dalam Epistemologi Pendidikan Islam Perspektif Al-Qur’an ]]>
<![CDATA[kerwanto kerwanto]]>
<![CDATA[ Jurnal Studi Al-Qur'an Vol 18 No 1 (2022): Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[Prodi Pendidikan Agama Islam FIS UNJ ]]>
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DOI: 10.21009/JSQ.018.1.05
<![CDATA[This article explores the basics of moderation excavated from the verses of the Qur'an, which can be used as the epistemology of education in Islam. The critical value of this study is the critique of the epistemology of modern Western education, which ignores metaphysics as an approach and study in epistemology. Through this article, the author wants to make a description of the human ontology and its axiology from the perspective of the Qur'an as an epistemological foundation in education. It is urgent to do this because the basics of educational epistemology cannot be separated from the human perspective on ontology and axiology. Through the analysis of the verses of the Qur'an, it is illustrated that humans are created in moderation. The dimensions inherent in the reality of human ontology- such as exoteric-esoteric, physical-spiritual, physical-metaphysical, individual (private)-social aspects- are given serious attention by the Qur'an and placed in their respective positions. Another interesting discussion in this article is a description of the ethical-axiological values of a moderate Al-Qur'an perspective, such as the influence of morality, family, worship and prayer on the development of human physical and spiritual aspects. Regarding the research approach, this article can be called a thematic interpretation study because the author tries to collect the verses of the Qur'an in a specific theme and then examines the interrelationships between these verses to produce a general concept.]]>
<![CDATA[Understanding of Glorification toward God through Mullā Ṣadrā’s Commentary on Q.S. al ’aʿlā ]]>
<![CDATA[Kerwanto Kerwanto]]>
<![CDATA[ Proceeding Of The International Seminar and Conference on Global Issues Vol 1, No 1 (2015): Proceeding of The International Seminar and Conference 2015 ]]>
Publisher : <![CDATA[Proceeding Of The International Seminar and Conference on Global Issues ]]>
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<![CDATA[This article will try to explain Ṣadrā’s views and thoughts contained in one of his monumental work, Tafsīr al Qur’ān al karīm. The main problem which is the object of this research is Sadra's philosophical views and thoughts in Ṣadrā’s interpretation (tafsīr Q.S. al ’aʿlā). This study is an attempt to explore the benefits of these important aspects of religious sources unearthed from the instructions of Qur'an combined with rational principles of philosophical and mystical experiences (intuitive) of Ṣadrā. This study is important because it is till now emerging groups that debating the importance of philosophy. Some groups consider that the philosophical teachings is foreign things and contrary to the teachings of religion, especially to the Qur'an and sunah of the prophet; the notion that between philosophy and the Qur'an have a distance that cannot be put together. Of course, such view is contrary to the views of the Muslim philosophers. The Muslim philosophers believe that between philosophy and revelations (divine laws) are not contradictory. In fact, both have a synergistic relation. Keywords : al mabda’, Ḥikmah Mutaʿāliyah, irfān, Q.S. al ’aʿlā, maʿād, nubuwah, Ṣadrā, tafsīr, tasbīḥ.]]>
<![CDATA[THE CONCEPT OF ISLAMIC SPIRITUAL HAPPINESS (a Review of Nasaruddin Umar’s Thought) ]]>
<![CDATA[kerwanto kerwanto]]>
<![CDATA[ TAWASUT Vol 7, No 1 (2020): JURNAL TAWASUT ]]>
Publisher : <![CDATA[Pascasarjana Universitas Wahid hasyim Semarang ]]>
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DOI: 10.31942/ta.v7i1.2770
<![CDATA[This article is a review of a book written by Nasaruddin Umar, titled “Doors towards Happiness: Learning 9 Art of Happy Life in the World and the Hereafter/ Pintu-Pintu Menuju Kebahagiaan: Belajar 9 Seni Hidup Bahagia di Dunia dan Akhirat”. This study aims to photograph his unique ideas about Spiritual Happiness. Then, the author offers it as a theoretical review of Islamic Psychology, in response to the problem of happiness in Western-modern psychology. Through this study, the author showed Nasaruddin Umar's influence on the views of some Sufis such as Ibn ‘Arabi and ‘AbdulKarim al-Jillī in interpreting happiness. In addition, the author seeks to map several important principles used as the foundation of theory, both theoretical and practical. ]]>
