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Eksistensi Manusia dalam Perspektif Tasawuf Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Vol 13, No 1 (2003)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31273

There are two opiniors that are extremely different about tasawuf function in actualization human exsistence.Material object of the research is tasawuf concepts. Philosophical hermeneutic method used in this research. There are some procedures of method, namely, interpretation, analysis-synthesis, coherency,conparation, and heuristics.The results of the research are, according to tasawuf, there are two means of human exsistence. The first, as an exsistence, in the God-human relation context, the human as khalifatullah fil ard, the human are peace keeper in the world. Their action are actualization of God norms. The second, self consciousness as khalifatullah, its not principle diffrences; usually the one completes the orther. Tasawuf general orientation is to come to God, and become khalifatullah. Tasawuf can be an alternative procedure to human exsistence.

Agama dan Aktualisasi Diri dalam Perspektif Filsafat Muhammad Iqbal (1873-1938) Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31349

There are two opinions that are extremely different ahout religion function to self-actualization process. Firstly, religion is needed in self-actualization process. Secondly, religion inhibits self-actualization process. The research will make a clearance of that problem and to discover a conception about religion which are conducive to the self-actualization effort.Material object of the research is· Iqbal 's conception about religion and self, and the formal object is religion philosophy. Hermeneutic method is used in this research. There are some procedures of method, namely interpretation, analysis synthesis, coherency, comparation, and heuristics.The result ofresearch are: the self is more potensia than actus. Potensia will become actus through out s~lf-actualization process, and will final at insan kamil. lnsan kamil is the human like God, a human ideal condition. Religion norms are the one ofrepresentative self-actualization procedures. Religion can be called modus of existence. Proportional understanding about religion is needed for its. The understanding which placed the human as the central ofthe world, but the spiritual consciousness which oriented to God is growth in his self That understanding called anthropocentric-spiritualistic conception. Iqbal's conception about religion is anthropocentric-spiritualistic one. Self of human became central subject in his philosophy, and whole of his philosophy systems are formatted by the religion. Iqbal's conception about religion can be a reference in self- actualization.

"Petangan" dalam Kosmologi Jawa Di Tengah Pluralitas Pandangan Dunia Sindung Tjahyadi; Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Jurnal Filsafat Seri 25 Mei 1996
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31629

Kebudayaan Jawa sebagai unit terbesar kebudayaan Indoensia, dewasa ini menghadapi masalah internal dan masalah eksternal yang cukup kompleks.

Otoritas Wahyu dan Kreativitas Akal dalam Penetapan Hukum Islam (Tinjauan Epistemologis terhadap Hukum Islam) Farid Farid; Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Jurnal Filsafat Seri 28 Juli 1997
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31664

Penelitian ini bet'tujuan menelaah adanya kreativitas akal dalam penetapan hukum Islam yang bersumber dati ototitas wahyu Tuhan, baik yang langsung teredaksikan dalam AI-Quran, maupun dalam Hadits Nabi. Penelitian berangkat dari permasalahan bahwa hukum Islam bersumbet· dati wahyu Tuhan yang sifatnya mutlak. Di sisi lain produk hukum tersebut dipemntukkan bagi manusia dengan segenap kemampuan akalnya. Maka, bagaimana keduanya dikompromikan. Hipotesisnya adalah bahwa hukum Islam sebenarnya mempakan sistem ilmu yang bersumber datiototitas wahyu, namun demikian kreativitas akal mengambil peran interpretasi dan rekonstmksi dalam pembakuannya.Penelitian dilakukan dengan cara menempatkan hukum Islam sebagai objek yang ditelaah, dan epistemologi atau filsafat pengetahuan menjadi sudut pandangnya. Dalam proses analisis ini unsur metodis penelitian filsafat seperti diskriptif, analisis, dan sintesis dipergunakan.Istimbath hukum Islam pada hakikatnya adalah proses pemahaman akal terhadap firman Tuhan. Sebagai sebuah ciptaan Tuhan, hukum Islam memuat ptinsipptinsip atura'n yang sifatnya tetap dan abadi, namun pengakuan terhadap eksistensi akal menjamin pelaksanaannya bersifat fleksibel. Pada wilayah inilah fiqh dipahami sebagai wujud upaya ilmiah manusia untuk mengkaji dan menyusun ptinsip-prinsip Tuhan itu ke dalam sistem hukum yang manusiawi. Kreativitas akal (ar-rayu) dipergunakanansebagai sumber pengetahuan hukum Islam ketiga setelah sumber utamasecara hatfiah tidak memuat ketentuan hukum yang diperlukan. Ar-ra'yu dibutuhkan untuk mengetahui hukum yang tersirat di balik suatu redaksi AI-Quran yang memerlukan pengkajian lebih, mendalam. Latar belakang dari diakuinya peranan akal ini adalah kenyataan berkembangnya kehidupan masyarakat yang diikuti oleh berbagai permasalahan hidup yang tidak ditemui jawabannya secara halfiah dalam AI-Quran maupun AI-Hadits.

Formulasi Paham Mistik-Keagamaan dalam Tradisi Kepimpinan Jawa dan Kontribusinya bagi Kepimpinan Nasional Farid Farid; Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Jurnal Filsafat Seri 29 Juni 1999
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31678

The methodical aspects to analyze these research are interpretation, intern-coherency, holistical, and heuristical methods.The power in Javanese tradition is a metaempirical ideas that metaphysically is The successfully leadership will bring a good social order and the fail leadership will cause a chaos society. To reach the succesfully religion is used to legitimate the leadership sometime, everthought this way brings a negative aspect.This research will explain how mystic-religion ideas or religions influence a Javanese leadership, and its contribution to national leadership. This research is a libralian research. The material object of this research is to the tradition of Javanese leadership reached to the spiritual activity to accumulate the cosmic power in to a leader itself.The leadership therefore, is valid because sources from adikodrati power. The manunggaling kawula Gusti as religion-mystic ideas does not only explain relation between a leader with God, but between a leader with people also.The power of Javanese ideas usefull for national leadership development. It is important to remain that in the leadership personality there is a cosmic harmony. Believing to God and concern to the people are requierment in building a tight leadership.

Tasawuf: Suatu Alternatif Spiritual bagi Sosialitas Manusia Mustofa Anshori Lidinillah
Jurnal Filsafat "WISDOM" Jurnal Filsafat Edisi Khusus Agustus 1997
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31776

Tasawuf, sebutan bagi mistisisme Islam merupakan fenomena keagamaan yang telah melembaga.

Iqbal Humanism and Human Rights Mustofa Anshori Lidinillah; Mukhtasar Syamsuddin; Arqom Kuswanjono
Jurnal Filsafat "WISDOM" Vol 33, No 1 (2023)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.81126

Contrasting religion with human rights is a critical response that is unproductive because basically the relationship between religion and human rights is ambivalent. Meanwhile, freedom of religion is understood as part of human rights, but in reality, religious practices emerge which result in violations of human rights. This research wants to answer the question of how to bridge the relationship between religion and human rights by taking the case of Iqbal's concept of humanism, "How does Iqbal's humanism reconcile religion and human rights?" This study uses the hermeneutic-philosophical method by applying the following methodical steps: interpretation, analysis-synthesis, internal coherence, description, and heuristics. The results of the research show that Iqbal's humanism as a framing that reconciles religion and human rights based on a reciprocal relationship between religion and humanity. Tauhid as a working idea and the main spiritual basis for building a civilization with a human perspective contains values that are in accordance with the principles of human rights. The development of a new civilization with human insight must be pursued intellectually and vitally. Religion is a mode of human development as long as it is not accepted dogmatically. Therefore, Iqbal's humanism has a very strong relevance in efforts to uphold the principles of human rights in people's lives.

A Hermeneutic Analysis of Serat Wicara Keras in the Context of Indonesian Political Dynasties John Abraham Ziswan Suryosumunar; Arqom Kuswanjono; Mustofa Anshori Lidinillah
GHANCARAN: Jurnal Pendidikan Bahasa dan Sastra Indonesia Vol. 7 No. 2 (2026): In Progress
Publisher : Tadris Bahasa Indonesia, Fakultas Tarbiyah, Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar

The phenomenon of political dynasties is a contemporary issue that continually generates controversy, particularly with regard to moral legitimacy and the personalization of power within democratic practices in Indonesia. The ethical heritage of Javanese literature offers a value framework that is relevant to this issue, one of which is the value of nobility as taught in Serat Wicara Keras. This article is the result of research that applies the hermeneutic method to reveal the teachings of the value of nobility in Serat Wicara Keras as the formal object of the study, with the phenomenon of political dynasties in Indonesia serving as the material object. Library research was employed as the data collection method, beginning with planning, data inventory, data analysis, and classification. The results of the study are as follows: (1) Serat Wicara Keras is a literary work written by Yasadhipura II within the context of Javanese feudal culture. The work reflects Yasadhipura II’s critical reflection on social conditions during the leadership of Pakubuwana IV as the successor of the Islamic Mataram dynasty. (2) The value of nobility in Serat Wicara Keras is referred to as awirya, which constitutes the principal value that must be realized in order to avoid bilai (calamity). According to Yasadhipura II, nobility is not grounded in lineage, but in how an individual undertakes spiritual and ethical discipline (lelaku) until achieving mental and spiritual readiness for attaining nobility. (3) The practice of political dynasties in Indonesia is rooted in a culture of patronage and political personalization found in the leadership of several political parties. Yasadhipura II views the occurrence of political dynasties as a natural phenomenon; however, such dynasties must maintain nobility by adhering to processes that conform to the established moral order and principles.

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