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All Journal Ulul Albab: Jurnal Studi Islam Jurnal Theologia Al-Tahrir: Jurnal Pemikiran Islam JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan ALQALAM Khazanah: Jurnal Studi Islam dan Humaniora Jurnal Penelitian ADDIN Iqtishadia: Jurnal Kajian Ekonomi dan Bisnis Islam Ulumuna Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir Kutubkhanah Jurnal Penelitian Sosial Keagamaan Equilibrium: Jurnal Ekonomi Syariah Jurnal Manajemen Dayasaing Al-A'raf: Jurnal Pemikiran Islam dan Filsafat Quality EDUKASIA: Jurnal Penelitian Pendidikan Islam
Fathul Mufid
Universitas Islam Negeri Sunan Kudus
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Social Sciences Other

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PENYERAPAN DAN MOTIVASI UMAT ISLAM MENGEMBANGKAN FILSAFAT Mufid, Fathul
Jurnal THEOLOGIA Vol 27, No 1 (2016): FILSAFAT ISLAM & ISU-ISU KONTEMPORER
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.1.921

Abstract

Abstract: A touch of Hellenistic culture on Muslims was apparent in the first Umayyah caliph era, Mu'a>wiyah ibn Abi Sufya>n (41-60 H), who was kind to officially appoint high officers and his personal physician of the Roman scientists. At that very moment, the translation of books from Greco-Roman to Arabic had not been done, but the absorption of Greco-Roman culture was done by regular interaction or everyday conversation (social interaction). The aim of the paper is to track when the absorption of the Muslims started concerning on the Greco-Roman philosophy, because there is information that they, in first century of Hijriyah, had started copying Greek books into Arabic. According to historical data, at the time of the Umayah, the Caliph Kha>lid ibn Yazi>d had ordered a Greek scientist who lived in Alexandria to translate the Organon of Aristotle from Greek into Arabic. This paper is a literary study that particularly discusses the absorption process and the motivation of Muslims in developing a philosophy imported from the Greco-Roman, and some part of the world in general. Abstrak: Sentuhan budaya hellenistik pada umat Islam sebenarnya sudah nampak signalnya pada perilaku khalifah pertama Bani Umayyah, Mu’āwiyah ibn Abī Sufyān (41-60 H), yang dengan penuh toleran mengangkat pejabat tinggi dan dokter pribadinya dari ilmuan Romawi. Pada waktu itu memang kegiatan penerjemahan buku-buku Yunani-Romawi ke dalam bahasa Arab belum dilakukan, tetapi penyerapan budaya Yunani-Romawi dilakukan dengan jalan pergaulan biasa atau percakapan sehari-hari (interaksi sosial). Tujuan dari tulisan ini adalah untuk melacak sejak kapan penyerapan kaum Muslimin terhadap filsafat Yunani-Romawi, sebab ada informasi bahwa mereka sejak abad pertama Hijriyah telah memulai menyalin buku-buku Yunani ke dalam bahasa Arab. Menurut data sejarah, pada zaman Bani Umayyah, yaitu Khalifah Khālid ibn Yazī d telah memerintahkan seorang ilmuan Yunani yang berdomisili di Iskandariyah untuk menerjemahkan buku Organon karya Aristoteles dari bahasa Yunani ke dalam bahasa Arab. Tulisan ini merupakan kajian literer yang membahas tentang proses penyerapan dan motivasi umat Islam mengembangkan filsafat yang diimport dari Yunani-Romawi khususnya, dan belahan dunia lain pada umumnya.
PENDEKATAN FILSAFAT HERMENEUTIKA DALAM PENAFSIRAN AL-QURAN: Transformasi Global Tafsir al-Quran Mufid, Fathul
ULUL ALBAB Jurnal Studi Islam Vol 12, No 1 (2011): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (225.394 KB) | DOI: 10.18860/ua.v0i0.2395

Abstract

This essay will describe the transformation process of the interpretation of al Quran from the literal perspectives towards hermeneutics interpretations method, in a line with the recent globalization changes. Globalization is an era after modern where the world like a small village (global village), which makes interaction among countries, civilizations, religions, and cultures become more intens, fast and easy. This golbal changes is a medium which influencing cultures, countries, civilizations, and even religions aspects. Al Quran intepretation method which has been used by classical scholars stress more on the literal approach (tahlili) was considered to be irrelevant to answer and respon the current human problems in this globalization era. The advanced of the global information technology has brought positive impact for human life to fullfil their live needs. However, on the other side, golbalization brings negatives effect as well. For instance, since the information centers are controlled by advanced secular  countries, the understanding of the Al Quran from various dimensions has shift and lose its function. These negatives effects are unavoidable for moslems which getting more influence on their religius life, including their understanding on the Holly Quran. Therefore, whether like or not, scholars in the intepretaion fields should adjust and inovate according to the current needs and trends using heurmenutics approach. Heurmenutics is a classical text critics method  which is used to understand al Quran that contains God’s messages that should be understood, and used in our life practically and empirically.
PENYERAPAN DAN MOTIVASI UMAT ISLAM MENGEMBANGKAN FILSAFAT Fathul Mufid
Jurnal Theologia Vol 27, No 1 (2016): FILSAFAT ISLAM & ISU-ISU KONTEMPORER
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.1.921

Abstract

Abstract: A touch of Hellenistic culture on Muslims was apparent in the first Umayyah caliph era, Mu'a>wiyah ibn Abi Sufya>n (41-60 H), who was kind to officially appoint high officers and his personal physician of the Roman scientists. At that very moment, the translation of books from Greco-Roman to Arabic had not been done, but the absorption of Greco-Roman culture was done by regular interaction or everyday conversation (social interaction). The aim of the paper is to track when the absorption of the Muslims started concerning on the Greco-Roman philosophy, because there is information that they, in first century of Hijriyah, had started copying Greek books into Arabic. According to historical data, at the time of the Umayah, the Caliph Kha>lid ibn Yazi>d had ordered a Greek scientist who lived in Alexandria to translate the Organon of Aristotle from Greek into Arabic. This paper is a literary study that particularly discusses the absorption process and the motivation of Muslims in developing a philosophy imported from the Greco-Roman, and some part of the world in general. Abstrak: Sentuhan budaya hellenistik pada umat Islam sebenarnya sudah nampak signalnya pada perilaku khalifah pertama Bani Umayyah, Mu’āwiyah ibn Abī Sufyān (41-60 H), yang dengan penuh toleran mengangkat pejabat tinggi dan dokter pribadinya dari ilmuan Romawi. Pada waktu itu memang kegiatan penerjemahan buku-buku Yunani-Romawi ke dalam bahasa Arab belum dilakukan, tetapi penyerapan budaya Yunani-Romawi dilakukan dengan jalan pergaulan biasa atau percakapan sehari-hari (interaksi sosial). Tujuan dari tulisan ini adalah untuk melacak sejak kapan penyerapan kaum Muslimin terhadap filsafat Yunani-Romawi, sebab ada informasi bahwa mereka sejak abad pertama Hijriyah telah memulai menyalin buku-buku Yunani ke dalam bahasa Arab. Menurut data sejarah, pada zaman Bani Umayyah, yaitu Khalifah Khālid ibn Yazī d telah memerintahkan seorang ilmuan Yunani yang berdomisili di Iskandariyah untuk menerjemahkan buku Organon karya Aristoteles dari bahasa Yunani ke dalam bahasa Arab. Tulisan ini merupakan kajian literer yang membahas tentang proses penyerapan dan motivasi umat Islam mengembangkan filsafat yang diimport dari Yunani-Romawi khususnya, dan belahan dunia lain pada umumnya.
SUMBER-SUMBER FILSAFAT ISLAM DAN PROSES PENYERAPANNYA Fathul Mufid
JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan Vol 5, No 2 (2019)
Publisher : IAIN SYEKH NUR JATI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (647.393 KB) | DOI: 10.24235/jy.v5i2.5671

Abstract

Merupakan law of nature (hukum alam), orang yang hidup pada suatu zaman pasti terpengaruh dan berguru dengan para pendahulunya, demikian pula para filosof muslim Juga dapat dipastikan pemikiran mereka terpengaruh para ahli pikir di dunia yang hidup sebelum zaman tersebut. Kita misalnya yang hidup pada abad 20 ini, tidak mungkin terlepas sama sekali dari pengaruh nenek moyang kita baik dari segi pemikiran, tradisi, etiket, bahasa dan aspek-aspek kehidupan lainnya. Maka wajarlah apabila filsafat Islam terpengaruh oleh filsafat Yunani, sebab orang-orang Yunani telah lebih dahulu menekuni bidang filsafat dibanding orang Islam. Merekalah yang merupakan nenek moyang dunia filsafat. Para filosof muslim sebagian besar mengambil pandangan Aristoteles dan dalam beberapa aspek mengagumi Plato. Akan tetapi, tidak benar jika berguru dan terpengaruh itu berarti meniru atau membebek semata-mata.
Metode Memperoleh Ilmu Huduri Menurut Mulla Sadra Fathul Mufid
AL-TAHRIR Vol 12, No 2 (2012): Filsafat dan Teologi Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v12i2.58

Abstract

Epistemological discourse of ilmu h}ud}u>ri> (knowledge by pres­ence), according to the history of Islamic thought, has emerged in the Is­lamic world before Mulla> S}adra>, particularly among Muslim Peripatetic in one side, with Illumination philosophers, ‘irfa>ni>’thought, and sufi phi­losophers in other side. These paradigm differences, according to the his­tory, create differences in epistemological concept of ilmu h}ud}u>ri> which ends on truth claim, and affect on continued polemics. Mulla> S}adra> in his intellectual career has encountered this kind of epistemological polemics. This research aims to describe Mulla> S}adra>’s frame of epistemological thought of ilmu h}ud}u>ri> in the midst of the epistemological polemics. The findings are, that Mulla> S}adra>’s typology of philosophical thought on ilmu h}ud}u>ri> is h}ikmah, that is an association between rational and mystical vi­sion, which then is in harmonic with syariah.
Perkembangan Paradigma Epistemologi dalam Filsafat Islam Fathul Mufid
Ulumuna Vol 17 No 1 (2013): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v17i1.172

Abstract

Based on historical reports, Islamic epistemology paradigm has evolved from time to time bringing different schools each other. This paper aims at revealing such differences. Methods employed are philosophical Literary Review where compiled data are analyzed inductively to formulate theoretical constructions. Research findings reveal that peripatetic philosophers highlight their mind as a dominant tool to gain knowledge using demonstrative method (burhānī).Whilst illuminative philosophers, ‘irfāniyyīn, and Sufis believe that knowledge can only be derived from mystical intuition after purification of the heart (qalb) trough practices (riyāḍah). Different schools such as ones held by Mulla Sadra and Abed al-Jabiri are based on those distinctive principles.
EPISTEMOLOGI ILMU HUDHURI MULLA SHADRA FATHUL MUFID
Al Qalam Vol 29 No 2 (2012): May - August 2012
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (967.827 KB) | DOI: 10.32678/alqalam.v29i2.866

Abstract

Discussion on knowledge of hudhuri (knowledge by present) is an interesting topic in studying the history of philosophical thoughts or mysticism in Islam. Epistemologically, the knowledge of hudhuri is a farm of knowledge directly obtained by human from God, without involving the works of human's reasons conceptionally and human 's senses visually, but through involving the sanctity of human's soul (qalb). The criteria of the truth of this kind of knowledge is free from dualism between the truth and the mistakes. The concept of knowledge of hudhuri in the discourse of Islamic sciences has been explisitly formulated by Suhrawardi al-Maqtul, and then discussed by Mulla Shadrd. Before discussed by both Muslim thinkers, this concept has been also discussed by oleh al-Farabi, Ibn Sina, al-Ghazali, Ibn Rusyd, and Ibn 'Arabi by using different terms. Mulla Shadrd as a figure who Jives longest of the others, when he formulated the concept of knowledge of hudhuri, was possibly influenced by the previous concepts. Hence, it is so interesting to study it comprehensively and systematically. Key Words: Mulla Shadrd, Knowledge of hudhuri: epistemology, knowledge, and qalb.
PERKEMBANGAN ONTOLOGI DALAM FILSAFAT ISLAM Fathul Mufid
Jurnal Penelitian Vol 7, No 2 (2013): Jurnal Penelitian
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jp.v7i2.815

Abstract

THE ONTOLOGY DEVELOPMENTS IN ISLAMIC PHILOSOPHY. The primary basis in the study of ontology is what it is, where it exists and, what the truth is. The fundamental and profound of these issues, so that people are faced with different answers. The first question, “what is there”, gives different answers according to their beliefs. Monism, which is only one and that one was spirit and ideas, then gave the flow of spiritualism and idealism. But if that one is full of material, then gave materialism. Dualism, that is round two, for example, body and soul, it gives the existentialism flow. Pluralism, that is composed of  many elements, there is something that cannot be known, then gave the flow of agnosticism. The second problem, “where it exists”, the answer is that dwells in the world of  ideas, abstract, fixed and immutable. That is living in the world of  ideas that are concrete and individual, so that the truth is limited and changeable. The third issue, “what the truth is”, if  the truth is eternal and immortal, then it is God. However, if the truth is capricious, then the problem is how to change it and what determines the change.Keywords: Ontology, Philosophy, Existence, Essence, Metaphysics.Dasar  utama  dalam  kajian  ontologi  adalah  apa  yang  ada,  di mana yang ada dan, apa itu kebenaran. Sedemikian mendasar dan mendalamnya persoalan-persoalan ini, sehingga manusia dihadapkan pada  jawaban-jawaban  yang  berbeda.  Persoalan  pertama,  “apa yang ada”, memberikan jawaban yang berbeda-beda sesuai dengan keyakinan mereka. Monisme, yang ada hanya satu dan yang satu itu serba spirit dan ide, maka melahirkan aliran spiritualisme dan idealisme. Tetapi jika yang satu itu serba materi, maka melahirkan materialisme.  Dualisme,  yang  ada  serba  dua,  misalnya  jiwa  dan raga, maka lahirlah aliran eksistensialisme. Pluralisme, yang ada terdiri atas banyak unsur, yang ada adalah sesuatu yang tidak dapat diketahui, maka melahirkan aliran agnostisme. Persoalan kedua, “di mana yang ada”, jawabannya adalah yang bersemayam dalam dunia ide, bersifat abstrak, tetap, dan abadi. Yang ada bermukim di dunia ide yang bersifat kongkret dan individual, sehingga kebenarannya terbatas dan berubah-ubah. Persoalan ketiga, “apakah kebenaran itu”, jika yang dimaksud kebenara itu kekal dan abadi, maka itu adalah  Tuhan.  Akan  tetapi,  jika  kebenarannya  berubah-ubah, maka persoalannya adalah bagaimana perubahan itu dan apa yang menentukan perubahan itu.Kata Kunci: Ontologi, Filsafat, Ada, Hakikat, Metafisika.
Kapitalisme dan Ketidakadilan Global: Kajian Pemikiran Ellen Meiksins Wood dalam Ekonomi Islam Faza, Iqbal; Mufid, Fathul
Kutubkhanah Vol 25, No 1 (2025): Januari - Juni
Publisher : Lembaga penelitian dan pengabdian kepada masyrakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/kutubkhanah.v25i1.34361

Abstract

Artikel ini membahas relevansi kritik Ellen Meiksins Wood terhadap kapitalisme dalam konteks ekonomi Islam, dengan fokus pada isu ketidakadilan global dan keberlanjutan. Pemikiran Wood, yang menekankan sifat eksploitatif kapitalisme dan dampaknya terhadap demokrasi ekonomi, dikaji untuk memahami akar permasalahan ketimpangan global. Dalam ekonomi Islam, prinsip keadilan sosial, keberlanjutan, dan distribusi kekayaan menjadi tawaran solutif untuk tantangan kapitalisme modern. Artikel ini menganalisis bagaimana pendekatan Islam dapat merealisasikan model ekonomi yang lebih inklusif dan etis, sekaligus memperkuat keberlanjutan melalui instrumen seperti zakat, wakaf, dan qard al-hasan. Melalui metodologi kualitatif berbasis studi literatur, artikel ini menunjukkan bahwa integrasi antara kritik Wood dan kerangka ekonomi Islam dapat menjadi landasan untuk merancang sistem ekonomi alternatif yang menanggulangi ketidakadilan global. Temuan ini diharapkan memberikan kontribusi teoritis dan praktis bagi pengembangan wacana keberlanjutan dalam ekonomi Islam
HARMONIZATION OF FOSTER’S POLITICAL ECOLOGY AND ISLAMIC THOUGHT: A STRUCTURAL SPIRITUAL APPROACH TO INDONESIA’S ENVIRONMENTAL CRISIS Kholidin, Afif; Fathoni, Khoirul; Musyafak, Ali; Zuhri, Saifudin; Kodriyah, Ida Nur Lailatul; Mufid, Fathul
Khazanah: Jurnal Studi Islam dan Humaniora Vol. 23 No. 2 (2025)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v23i2.15123

Abstract

This article proposes an interdisciplinary framework that bridges Marxist political ecology and Islamic ethics to address ecological injustice in Muslim-majority contexts. Existing scholarship reveals a critical research gap: while political ecology particularly John Bellamy Foster’s theory of the metabolic rift diagnoses capitalism as the systemic driver of ecological degradation, it often overlooks the spiritual and ethical dimensions of human nature relations. Conversely, Islamic environmental thought emphasizes the theological values of stewardship (khalīfah), justice (‘adl), and balance (mīzān), yet tends to lack a rigorous structural critique of capitalist modes of production and consumption. To overcome this epistemic divide, the study synthesizes these two perspectives into a hybrid model of ecological justice that is both structurally critical and spiritually grounded. Theoretically, it advances political ecology by reintroducing religion not merely as moral discourse but as an analytical category capable of shaping socio-ecological critique. Practically, it outlines four domains of implementation: (1) ecological justice policies through environmental zakat and waqf; (2) integration of eco-ethical principles into Islamic education; (3) mosque-centered community empowerment; and (4) the adoption of green technologies aligned with sustainability (istidāmah). This integrated framework enriches global sustainability debates by offering a non-secular paradigm rooted in Islamic ethical thought, while positioning Indonesia as a potential model for environmentally responsible Muslim societies that combine structural reform with moral transformation.
Co-Authors Adlina, Atika Ahmadun, Ahmadun Ali Musyafak Asad, Ali Faizatun Faizatun FAIZATUN, FAIZATUN Faza, Iqbal Fikruddin, Tahta Fikruddin, Tahta Ida Nur Lailatul Kodriyah Khoirul Fathoni Kholidin, Afif Ma'mun Mu'min Mu'min, Ma'mun Mu'min, Ma'mun Muhamad Hasan Asyadily Musyafak, Ali Saifudin Zuhri Sigit Muttaqin Sisno Riyoko Subaidi Subaidi, Subaidi Sukatin, Sukatin Ulya