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All Journal Religi: Jurnal Studi Agama-agama Refleksi: Jurnal Filsafat dan Pemikiran Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Novian Widiadharma
State Islamic University Sunan Kalijaga Yogyakarta
Religion Humanities Social Sciences

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KRITISISME KANT: RELEVANSINYA BAGI TEOLOGI ISLAM DAN KEMISKINAN Novian Widiadharma; Muhammad Arif
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 16, No 1 (2016)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4524.031 KB) | DOI: 10.14421/ref.2016.%x

Abstract

Poverty is the real phenomena within Indonesian Muslim communities. In order to be actual, Islamic Theology  should give the answer to this real problem within ummah i.e. the problem of poverty. The question is could the theology to answer the problem of poverty? This research tries to reflect to Criticism developed by Immanuel Kant. By its criticism Kant successfully answer the question whether the metaphysics  as a science  is possible? However finally Kant tends to reject the validity of the metaphysics as a science, he still accepts the principle of synthesis a priori as a mode of science. In order to make Islamic Theology discourses could answer the problem of poverty, the Islamic Theology should learn from Kant criticism project. The Islamic Theology should move from a priory approach to synthetic a priory approach. Because without the support of historical-empirical approach in the social sciences, the a priori-ahistoris character of lslamic Theology toward social facts will never able to answer the problem ofpoverty within Indonesian Muslim communities.
The Doctrine of Logos Within Ibn ‘Arabi Mystical Philosophy Muzairi Muzairi; Novian Widiadharma
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 2 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i2.1478

Abstract

There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he derived his material from so many divergent sources, preserving, so far as possible, the terminology of each source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now regarded as the Logos.[Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan dijelaskan berikutnya.  Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog skolastik, neo-platonis, al-Qur ’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini dipandang sebagai Logos.]
Soteriologi Buddhis: Jalan Arhat dan Jalan Boddhisattva Novian Widiadharma; Lasiyo Lasiyo; Sindung Tjahjadi
Religi: Jurnal Studi Agama-agama Vol. 19 No. 1 (2023): Edisi Jurnal Vol. 19 No.1 Tahun 2023
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.v19i1.4396

Abstract

Soteriology is a branch of theology that studies salvation which provides a framework for understanding how individuals can achieve spiritual liberation and offers guidance on how to live a good life. The specific beliefs and practices associated with them may vary between different religions, but the concept of salvation is a common thread that exists across many religions. Soteriology is important in Buddhism because it provides a framework for attaining liberation from suffering and the cycle of rebirth. The ultimate goal of Buddhism is to attain Nirvāna, the state of complete liberation from suffering. The Catvāri Āryasatyānī (Four Noble Truths), Āryāṣṭānga mārga (Noble Eightfold Path), and other Buddhist teachings all contribute to the Buddhist soteriological framework. Hinayāna and Mahāyāna are two main branches of Buddhism that have different approaches to soteriology. The goal of Hinayāna soteriology is to attain the state of an Arhat, a state of complete personal liberation from suffering and rebirth. While Mahāyāna has the Bodhisattva concept. The ultimate aim of Mahāyāna soteriology is to attain Buddhahood, the state of perfect enlightenment, and use that attainment for the benefit of all sentient beings. They provide guidance for practitioners to develop ethical conduct, wisdom, and mindfulness to advance on the path to liberation.
Co-Authors Lasiyo Lasiyo Muhammad Arif Muzairi Muzairi Sindung Tjahjadi