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All Journal Jaqfi : Jurnal Aqidah dan Filsafat Islam Zawiyah: Jurnal Pemikiran Islam Fastabiq: Jurnal Studi Islam
Supriadi, Yogi
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Religion Arts Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Konsep Insan Kamil dalam Perspektif Imam Al-Ghazali dan Siddhartha Gautama: Studi Komparatif Pratama, Sihab Fajar; Supriadi, Yogi; Hakim, Maman Lukman
FASTABIQ: JURNAL STUDI ISLAM Vol 5, No 2 (2024): Fastabiq: Jurnal Studi Islam
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47281/fas.v5i2.221

Abstract

Humans are beings endowed with the ability, privilege, and responsibility to explore deeper aspects of life. Their inherent nature to think and question serves as a distinctive trait. To adapt to life, individuals must understand themselves and differentiate between good and evil. This study aims to analyze the concept of the perfect human according to Imam Al-Ghazali and Siddhartha Gautama. A descriptive approach is employed with a library research method, utilizing books and other literature-based sources.Imam Al-Ghazali posits that the essence of humanity is primarily determined by its spiritual elements, which elevate humans above other creatures, including angels. However, neglecting these elements can degrade humans below the level of animals. Al-Ghazali identifies four key spiritual components: al-'aql (intellect), al-qalb (heart), al-nafs (soul), and al-ruh (spirit). Conversely, Siddhartha Gautama emphasizes the mind as the core of human existence, comprising feelings, thoughts, memories, and consciousness. The findings reveal that despite their distinct cultural and philosophical backgrounds, both thinkers underscore the significance of non-material elements as the foundation of human excellence. This study contributes to a deeper understanding of the concept of humanity across traditions and highlights its relevance to contemporary discussions on ethics and human development.Keywords: Al-Ghazaly; Perfect Human;  Sidharta Gautama; Spirituality
Hubungan Agama dan Negara dalam perspektif Aksi Bela Islam Supriadi, Yogi
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 1 No. 2 (2016)
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v1i2.1713

Abstract

Di Negara kita, karena agama seolah dipisahkan dari Negara. Agama dipakai Negara sebagai simbol. Tidak heran, jika nilai kesalehan para pemimpin (pejabat) tidak tampak mengatur tata kelola pemerintahan. Sehingga timbul ketimpangan politik dan kesenjangan ekonomi, keadilan sosial menjadi sesuatu yang sulit ditemukan. Negara kita tidak memilih berasaskan Agama, tetapi cenderung sekuler (memisahkan Agama dengan Negara), pertimbangannya jika berasaskan salah satu Agama, maka kemudian mana kerukunan dan persatuan (kebhinekaan) tidak akan pernah tercipta.Dan ketentraman negara pun mungkin akan terganggu, dan yang terjadi jika Negara terlalu mencampuri urusan Agama begitupun sebaliknya maka tidak heran satu sama lain akan saling intervensi dan saling bersebrangan. Isu agama selalu kalah dengan issue–isue lainnya di negeri kita. Tetapi pasca terjadinya Aksi Bela Islam, isu agama dalam sebuah pergerakan kembali diperhitungkan seolah menenggelamkan stigma yang berpandangan agama sumber Teroris.Dan Negara dibuat repot. Presiden sebagai kepala tertinggi negara/pemerintahan langsung melakukan safari ke setiap Ormas Islam dan para Tokoh Islam yang ada di Indonesia. Namun Negara belum bisa disebut terbuka mendengarkan aspirasi umat Islam. Bahkan seolah dibuat konflikantara satu pemahaman dan pemahaman yang lainnya, dari satu Ormas dengan Ormas yang lainnya sebagai sebuah konflik yang di pelihara oleh Negara. Pasca Aksi Bela Islam, tidak sedikit tokoh Islam dianggap sebagai dalang makar dengan dalih agama. Maka yang terjadi adalah peng-Kriminalisasian para tokoh Ormas tersebut. Aksi Bela Islam memberi pelajaran kepada kita, perlunya rumusan relasi Agama dan Negara serta Pancasila sebagai pemersatu diperjelas dalam perilaku pemimpin bangsa ini. Juga memberikan makna bahwa Aksi Bela Islam menunjukan sikap modernis Umat Islam mengkritisi sikap yang membahayakan persatuan dan kesatuan terkait isu keagamaan, yang kebetulan berimpitan dengan persoalan politik.
Beragama dengan Kreatif dan Inklusif: Perspektif Haidar Bagir dalam Buku Agama dan Imajinasi Fadlan Adilla, Fahriza; Muhlas, Muhlas; Supriadi, Yogi
Zawiyah: Jurnal Pemikiran Islam Vol 12 No 1 (2026): Juli 2026
Publisher : IAIN Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/zawiyah.v12i1.14512

Abstract

This study aims to analyze Haidar Bagir’s concept of religious imagination in Religion and Imagination through Henry Corbin’s framework of the mundus imaginalis, with the goal of shifting religious life, which is often exclusive and rejects truths from other faiths toward a more open religious life that respects other faiths and embraces a more noble understanding of spirituality. Using a qualitative approach based on a literature review with a philosophical hermeneutic method, this study finds that the two are complementary. Bagir emphasizes the instruments of access to the imaginal world (through the qalb, fu'ad, and dzawq), while Corbin provides his ontological map through the trilogy of realities: 'alam al-mulk, 'alam al-mithal, and 'alam al-jabarut. More than mere mutual confirmation, their dialogue yields the argument that inclusivism in religion is not a product of formal tolerance or truth relativism, but rather an inevitable ontological consequence for subjects who genuinely activate their religious imagination. Since the mundus imaginalis is a dimension of reality accessed by all traditions through different symbolic pathways yet leading to the same depth, a subject who experiences their religion imaginally will recognize, rather than merely conclude morally that other religious expressions are also moving toward the same reality. This finding has practical relevance for Indonesia’s pluralistic society, particularly in fostering a shift from procedural tolerance toward structural empathy and transformative religious education.
Co-Authors Fadlan Adilla, Fahriza Hakim, Maman Lukman Muhlas Muhlas, Muhlas Pratama, Sihab Fajar