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When a Philosopher Refutes Philosophy: The Condition of Ambivalence in Ibn Khaldun’s Refutation of Philosophy Iqbal, Imam; Farihah, Irzum; Eliawati, Eliawati; Faridah, Euis
FIKRAH Vol 13, No 2 (2025): December 2025
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/fikrah.v13i2.32132

Abstract

This article examines Ibn Khaldun’s refutation of philosophy. This refutation is confusing because of his position as a prominent Muslim philosopher. How can a philosopher refute philosophy? In a broader context, Ibn Khaldun’s refutation warrants study because he represents the position of a philosopher-cum-religious figure amid a latent conflict between the rational-philosophical and scriptural-religious perspectives. This article aims to fill the gap in studies regarding Ibn Khaldun’s attitude towards philosophy, which has thus far focused more on his refutation and neglected the relationship between his refutation and his acceptance. To achieve this goal, qualitative research was conducted on Ibn Khaldun’s works along with other writings from journal articles, books, and online literature discussing this topic. Data analysis was carried out using a productive hermeneutic approach to generate a new understanding of his refutation. The research indicates that Ibn Khaldun not only refuted but also accepted philosophy. His stance reveals a persistent condition of ambivalence toward several fundamental philosophical issues. In Ibn Khaldun’s thought, this condition of ambivalence operates as both a discursive and an epistemological strategy, enabling the integration of a rational–philosophical worldview with a scriptural–religious one. Framing his position through this lens of ambivalence, which is advanced in this article as a distinctive analytical perspective, offers a fresh and nuanced understanding of his engagement with philosophy. In the broader context, this perspective of ambivalence serves as a fresh interpretive framework for understanding the refutation of philosophy in the Islamic world, particularly as articulated by a philosopher-cum-religious figure.
ETOS KERJA DAN KUASA PEREMPUAN DALAM KELUARGA : STUDI KASUS KELUARGA NELAYAN, DI BRONDONG, LAMONGAN, JAWA TIMUR Farihah, Irzum
PALASTREN: Jurnal Studi Gender Vol 8, No 1 (2015): PALASTREN
Publisher : UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v8i1.938

Abstract

Penelitian ini terkait pedagang perempuan yang bekerjadalam sirkulasi  ikan yang berhubungan dengan etos kerja. Penelitian ini berfokus pada peran etos dalam pekerjaan mereka yang berjalan di sektor perdagangan dan apakah etos yang mereka bangun dapat membuat posisi tawar dalam pembuatan keputusan dalam keluarga. Penelitian ini dilakukan di pasar ikan yang terletak di Desa Brondong, Lamongan. Responden 8 orang. Teknik pengumpulan data dilakukan dengan observasi dan wawancara mendalam, dilanjutkan analisis reduksi  data.Hasil penelitian menunjukkan bahwa etos perempuanpedagang  ikan yang memiliki rasa yang sulit dipahami mengapa mereka harus bekerja sangat berpengaruh dalam pengambilan keputusan dalam keluarga. Di tingkat akses dan kontrol, perempuan telah membuat kemajuan,meskipun posisi pria yang cenderung superior. Bagi orang-orang yang sama, mereka telah saling tergantungdan didukung peran mereka di antara suami dan istri.Kata kunci: Etos kerja, Kuasa, Perempuan Nelayan.
SEKSISME PEREMPUAN DALAM BUDAYA POP MEDIA INDONESIA Farihah, Irzum
PALASTREN: Jurnal Studi Gender Vol 6, No 1 (2013): PALASTREN
Publisher : UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v6i1.985

Abstract

Kehadiran perempuan dalam media bagaikan buah simalakama. Di satu sisi, Media dapat berfungsi sebagai wadah aktualisasi diri bagi perempuan, namun di sisi yang lain seringkali perempuan hanya dilihat sebelah mata bagi para laki-laki maupun mesin-mesin yang memproduksinya sebagai sebuah obyekobjek. Mediacenderung  mereduksi perempuan hanya semata persoalan tubuh. Artikel ini bertujuan untuk melihat bagaimana permasalahan seksisme perempuan dalam media. Melalui pendekatan kualitatif, artikel ini menyimpulkan bahwa, seksisme dalam media berasal dari pandangan bias gender terhadap perempuan  baik dalam masyarakat umum maupun pelaku industri media, terutama  melalui chanel-chanel saluran kapitalisme. kata kunci: Perempuan, Media The presence of women in the media makes an awry conditions. In one side, tThe media may seencan serve asa forum for women’s self-actualization, but on the othersidehand women are oftenly  only seen onnext to the eye for the men and machines that produce as an objects. Themedia tend to reduce women merely as a body issues. Thise article aimed to explore the women sexism in media.Through the qualitative method, this article  concludesthat sexism in the media formed by rom the view ofgender bias against women in both the public and themedia industry players  especially through the channel of capitalism.keywords: Women, Media
Religiousity of Rural Moslem Women after Covid-19 Ulya, Ulya; Farihah, Irzum; Amaliyah, Efa Ida
PALASTREN: Jurnal Studi Gender Vol 16, No 2 (2023): PALASTREN
Publisher : UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v16i2.19861

Abstract

This study aims to gain women's perceptions about Corona or COVID 19 and the factors building their perceptions, as well as its influence on their religiosity after pandemic. This study is a qualitative research. The informants of this study were moslem women in Ngembal Kulon Village who were purposively selected based on their diverse educational and professional backgrounds. Observation and interview were used to collect the data. After all data were confirmed to be correct through triangulation, the data were analyzed through data reduction, data classification, data display, and conclusion or verification. The results show that moslem women in Ngembal Kulon understand Corona differently. Some of them understand it as a medical fact, as a theological fact, and as a political fact. These differences were caused by their respective pre-structures, namely the level and type of education, personal experience, sources of obtained information, and the environment. Then, it caused variousity to their personal responses towards COVID-19, responding to health protocols and vaccines. After pandemic, they actually felt an increase in religiosity: always maintaining health, obeying the government, and increasing spirituality.  
STRATEGI DAKWAH DI TENGAH KONFLIK MASYARAKAT Farihah, Irzum
ADDIN Vol 8, No 2 (2014): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v8i2.599

Abstract

IMPLEMENTASI PENAFSIRAN SURAT ALI IMRON AYAT 110 TERHADAP PEMBENTUKAN GENERASI KHOIRU UMMAH DI PONDOK PESANTREN AN-NUR AL-ISLAMI KAUMAN JEKULO KUDUS Thohir, Abdullah; Farihah, Irzum
HERMENEUTIK : Jurnal Ilmu al-Qur'an dan Tafsir Vol 11, No 2 (2017): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v11i2.5527

Abstract

Tujuan artikel ini untuk mengetahui implementasi konsep khoiru ummah Surat Ali Imran ayat 110 dalam pembentukan generasi khoiru ummah di pondok pesantren an-Nur al-Islami Kauman Jekulo Kudus. Metode yang digunakan file research dan library research. Hasil penelitian adalah penerapan khoiru ummah dalam Surat Ali Imran ayat 110 adalah sebaik-baik umat Nabi Muhammad yang mengajak kepada kebaikan (ma’ruf) dan melarang kepada keburukan (munkar). Pondok pesantren telah menanamkan pada jiwa santri untuk beramar ma’ruf dan nahi munkar melalui kegiatan-kegiatan yang ada di pondok pesantren seperti ngaji rutin oleh pengasuh pondok pesantren, tahassus (madrasah diniyah), latihan khittobah, dan sesrawung antar santri. Sedangkan nahi munkarnya dengan memberikan ta’zir bagi mereka yang melanggar aturan-aturan yang sudah ditetapkan pondok pesantren. Dari semua kegiatan yang telah di terapkan di Pondok Pesantren tersebut akan membantu para santri untuk membentuk generasi khoiru ummah.
PENDIDIKAN KAUM MINORITAS Farihah, Irzum; Izzati, Afina
EDUKASIA Vol 11, No 1 (2016): EDUKASIA
Publisher : Program Studi Pendidikan Agama Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/edukasia.v11i1.805

Abstract

Masih   terjadinya  kesenjangan  dalam   dunia  pendidikan formal seperti perbedaan status sosial, perbedaan agama atau kepercayaan/keyakinan membuat di  beberapa daerah terjadi kesenjangan yang mengakibatkan  berbedanya suatu kebijakan. Salah satu fenomena yang terjadi dialami siswa yang berasal dari keluarga Samin. Permasalahan  yang muncul adalah belum diakuinya kepercayaan  warga samin dalam sistem administrasi sehingga munculah keresahan warga Samin atas aturan yang berlaku. Melihat problem tersebut penelitian ini bertujuan melihat sejauhmana proses pendidikan yang didapatkan kaum samin (sedulur sikep) yang tergolong masyarakat minoritas. Penelitian ini berjenis kualitatif  dengan pendekatan grounded research. Teknik pengumpulan data  menggunakan snowball  sampling dengan mengambil beberapa informan kunci. Hasil dari kajian ini didapatkan bahwa kaum Samin (Sedulur Sikep) sendiri sudah mulai terbuka dan menerima aturan-aturan dari pemerintah, mulai bisa menerima agama mayoritas dan mengikuti aturan yang berlaku di masyarakat meskipun dalam benak hati mereka tetap ingin memperoleh hak yang sama dan dihargai atas kepercayaan yang diyakininya.Kata kunci: pendidikan formal, minoritas,  saminMINORITY EDUCATION. The disparities in formal education such as social status, religion or belief/faith  differences make gaps in some areas. It leads the different policy. One of the phenomena  is experienced by students who come from Samin family. The problem is that their belief is not admitted  by administrative  system so they are still anxious with the applicable rules. Based on that problem, this study aims to examine  the extent of the educational process that obtained by Samin (Sedulur Sikep) belonging to minority. This research was qualitative research  with grounded approach. Data collection techniques  used snowball sampling which took several key informants. The results of this study showed that Saminists (Sedulur  Sikep) itself has begun to open and accept the rules of the government, the religion of the majority and follow the rules that are applied in the community. Even in their minds of hearts, they still want to acquire the same rights and their belief can be appreciated.Keywords:  formal education, minority, Samin.
Uniting the Different: The Role of Community Leaders in Strengthening Interfaith Religious Moderation Irzum Farihah; Ismanto Ismanto
JHSS (JOURNAL OF HUMANITIES AND SOCIAL STUDIES) Vol 8, No 3 (2024): JHSS (Journal of Humanities and Social Studies)
Publisher : UNIVERSITAS PAKUAN

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33751/jhss.v8i3.11436

Abstract

This research aims to see how the participation of community leaders in Ngargomulyo to strengthen religious moderation in a pluralistic society. This type of research is field research, with data collection techniques through observation and researchers as participant observers, in-depth interviews with non-structured models, and focus group discussions (FGDs). Data analysis uses the Miles Huberman-Saldana model, which begins with data collection which is then sorted first, after which the data is presented, and ends with data verification. The results of this study show that: First, that in uniting communities that are different from faith requires the role of community leaders. This role is carried out in assisting the community, starting from discussion activities between interfaith youth facilitated by the village government. Second, the delivery of religious material, although the target is for residents of the same faith, but still maintain ethics with other religions by not demonising groups that are not of the same faith as themselves. Third, the implementation of community culture that has been passed down from generation to generation becomes a space for encounter between them, so that mechanical solidarity is very visible in these cultural activities.