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Kritisisme Sejarah Teologi Barat Happy Susanto
TSAQAFAH Vol 7, No 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

The main purpose of this article consists in investigating the history of theology in the Western culture. This investigation is aimed at finding a new path for understanding the essence of Western theology. Western theology is meant that body of doctrine and tradition developed solely in terms of the temporal and cultural situations within the West. It should go without saying that all doctrinal development takes place within a historical and ideological context which defines not only the issues raised but also the language and concepts used in attempting solutions. It should readily be admitted that even the “purest” theological formulation reflects the thought and terms of its era. It is not doubted that Western theology promotes universal truths which may be applied to all peoples in all places under all circumstances. The resistance comes arise from Liberation theologies. The characteristic of Liberation theologies, whether specifically Black American theologies or Latin American theologies, is to decry the negative impact which traditional Western theology has had, both implicitly and explicitly, upon non-white peoples of the world. For the case of Indonesia, the mergence of Islamic thought or Islamic theology is very unique. Intellectual traditions of Indonesia were developed after contact with reformist and modernist thought without denying local wisdom. Acceptance and rejection of Western Thought without criticism is a weakness.

Filsafat Manusia Ibnu Arabi Happy Susanto
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

The aims of this article is to investigating the philosophy of human being Ibn Arabi. The philosophy of human being can define as of study the nature of human being, that is the essential characteristic that make up human being and their manifestations and implications. Ibnu Arabi is one of the philosopher that concern to discuss about divine root of human creation. Arabi focuses upon reality itself, and reality is Wujûd, that is, being, existence, or that which is found. Wujûd is the Real or al-haqq, which is another name for God. In itself, Wujûd is concealed and nonmanifest. In other words, it is the Hidden Treasure. However, Wujûd loved to be known, so it created the universe in order to be known. Those who know Wujûd in a full sense are true human beings, or perfect human being (al-insan al-kamil). But people cannot know Wujûd unless wujûd makes itself known to them. It makes itself known by manifesting itself in three basic ways: through the universe, through the self, and through scripture. Scripture, the Qur’an in particular, is the key that opens the door to the universe and the self. Prefect human being is linked between the two diametrically opposed aspects of the unique divine reality. Netheir an animal or an angle, man hovers between the world of corruption and the world of immutability. By virtue of his intermediary position, man becomes a microcosmic reality in which God contemplates Himself in the most eduquate form. Prefect man is that human individual who has perfectly realized that full spiritual potential of the human state, who has realized in himself and his experience the Oneness of Being than underlies all the apparent multiplicity of existence.

Kritisisme Sejarah Teologi Barat Happy Susanto
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.11

The main purpose of this article consists in investigating the history of theology in the Western culture. This investigation is aimed at finding a new path for understanding the essence of Western theology. Western theology is meant that body of doctrine and tradition developed solely in terms of the temporal and cultural situations within the West. It should go without saying that all doctrinal development takes place within a historical and ideological context which defines not only the issues raised but also the language and concepts used in attempting solutions. It should readily be admitted that even the “purest” theological formulation reflects the thought and terms of its era. It is not doubted that Western theology promotes universal truths which may be applied to all peoples in all places under all circumstances. The resistance comes arise from Liberation theologies. The characteristic of Liberation theologies, whether specifically Black American theologies or Latin American theologies, is to decry the negative impact which traditional Western theology has had, both implicitly and explicitly, upon non-white peoples of the world. For the case of Indonesia, the mergence of Islamic thought or Islamic theology is very unique. Intellectual traditions of Indonesia were developed after contact with reformist and modernist thought without denying local wisdom. Acceptance and rejection of Western Thought without criticism is a weakness.

Filsafat Manusia Ibnu Arabi Happy Susanto
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.66

The aims of this article is to investigating the philosophy of human being Ibn Arabi. The philosophy of human being can define as of study the nature of human being, that is the essential characteristic that make up human being and their manifestations and implications. Ibnu Arabi is one of the philosopher that concern to discuss about divine root of human creation. Arabi focuses upon reality itself, and reality is Wujûd, that is, being, existence, or that which is found. Wujûd is the Real or al-haqq, which is another name for God. In itself, Wujûd is concealed and nonmanifest. In other words, it is the Hidden Treasure. However, Wujûd loved to be known, so it created the universe in order to be known. Those who know Wujûd in a full sense are true human beings, or perfect human being (al-insan al-kamil). But people cannot know Wujûd unless wujûd makes itself known to them. It makes itself known by manifesting itself in three basic ways: through the universe, through the self, and through scripture. Scripture, the Qur’an in particular, is the key that opens the door to the universe and the self. Prefect human being is linked between the two diametrically opposed aspects of the unique divine reality. Netheir an animal or an angle, man hovers between the world of corruption and the world of immutability. By virtue of his intermediary position, man becomes a microcosmic reality in which God contemplates Himself in the most eduquate form. Prefect man is that human individual who has perfectly realized that full spiritual potential of the human state, who has realized in himself and his experience the Oneness of Being than underlies all the apparent multiplicity of existence.

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