Articles
<![CDATA[KEBEBASAN DALAM FILSAFAT EKSISTENSIALISME JEAN PAUL SARTRE ]]>
<![CDATA[Yunus, Firdaus M.]]>
<![CDATA[ Al-Ulum Vol 11, No 2 (2011): Al-Ulum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo ]]>
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<![CDATA[Eksistensialisme merupakan paham yang menempatkan manusia pada titik sentrum dari segala relasi kemanusiaan. Eksistensialisme berakar dari upaya untuk bangkit dari segala hegemoni untuk menemukan eksistensi dan esensi diri. Untuk menemukan eksistensi diri tersebut manusia harus sadar karena tidak ada makhluk lain yang bereksistensi selain manusia. Sartre dalam hal ini menempatkan eksistensi manusia mendahului esensi. Eksistensi pada esensialnya menunjukkan kepada kesadaran manusia (lâÌetre-pour-soi), karena manusia berhadapan dengan dunia dimana dia berada sekaligus memikul tanggung jawab untuk diri dan masa depan dunianya. Kebebasan adalah esensi manusia, biasanya manusia yang bebas selalu menciptakan dirinya. Manusia yang bebas dapat mengatur, memilih dan dapat memberi makna pada realitas. ------------------Existentialism puts humans at the center point of all human relationships. It is rooted in an effort to keep a distance with all hegemony to discover the existence and the essence of self. Human must be conscious of his humane to find out the existence of himself (lêtre-en-soi). Since, it is believed that no other creatures besides humans that exists. Freedom is the essence of human beings; usually humans are always free to create him-self. Humans are free to organize, select and can give meaning to reality.]]>
<![CDATA[Lubang Hitam Akhir dari Ornamen Jagad Raya ]]>
<![CDATA[Yunus, Firdaus M.]]>
<![CDATA[ Jurnal Filsafat "WISDOM" Vol 13, No 2 (2003) ]]>
Publisher : <![CDATA[Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta ]]>
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DOI: 10.22146/jf.31304
<![CDATA[This article analyzed formulation and the end of the world. The matter of the world in the direction of essence dosen't have explicit significance, therefore the only assignment of the philosopher and the scientist is to investigate how evertything be descended from, expand, evolve, or become extinct.The exsistence of the world is apparently unimaginable by human being because the inside of the world have various inanimate object. The object which may dissolve it, among other of the object is the black hole, because the black hole is make up the space and time sphere. There is no object or radiance which able slip away because sturdy gravity. The exsistence of the black hole more explicit with something found celestial on November 18, 2002 with rush by Bima Sakti Galaxy and drawn about the old stars.]]>
<![CDATA[Kebebasan dalam Filsafat Eksistensialisme Jean Paul Sartre ]]>
<![CDATA[Firdaus M. Yunus]]>
<![CDATA[ Al-Ulum Vol. 11 No. 2 (2011): Al-Ulum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo ]]>
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<![CDATA[Existentialism puts humans at the center point of all human relationships. It is rooted in an effort to keep a distance with all hegemony to discover the existence and the essence of self. Human must be conscious of his humane to find out the existence of himself (l'être-en-soi). Since, it is believed that no other creatures besides humans that exists. Freedom is the essence of human beings; usually humans are always free to create him-self. Humans are free to organize, select and can give meaning to reality.]]>
<![CDATA[AGAMA DAN PLURALISME ]]>
<![CDATA[Firdaus M. Yunus]]>
<![CDATA[ Islam Futura Vol 13, No 2 (2014): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/jiif.v13i2.72
<![CDATA[Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integrity of the plural and multicultural religious communities.]]>
<![CDATA[TENSION BETWEEN SCHOOLS OF THOUGHT: ASWAJA AND WAHABI IN ACEH ]]>
<![CDATA[Firdaus M. Yunus]]>;
<![CDATA[M. Hasbi Amiruddin]]>
<![CDATA[ Islam Futura Vol 21, No 2 (2021): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/jiif.v21i2.6039
<![CDATA[Religious life in Aceh has received attention from various parties when Aswaja and Wahabi start preaching on religious rituals. Aswaja accuses the teaching of Wahhabism is against the Islamic values and Aqidah adopted by the people in Aceh. The Acehnese who embraces Aswaja must strictly reject the teachings of Wahabi followers. Aswaja's accusations were highly opposed by Wahabi groups that later led to tensions and pressures on both sides. This research is a qualitative research with data collection methods carried out through observation, documentation, and interviews with selected informants. The results obtained from the study include first, Aswaja, the only religious group, began to be disturbed with the emergence of Wahhabism in several places. Second, Wahhabism preaching movement that was once carried out clandestinely is now carried out openly in several mosques in Aceh. Third, there is a tension in convincing the truth of the schools of thought.]]>
<![CDATA[Konsep akal Menurut Perspektif Alquran dan Para Filsuf ]]>
<![CDATA[Firdaus M. Yunus]]>;
<![CDATA[Syamsul Rijal]]>;
<![CDATA[Taslim HM Yasin]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 7, No 2 (2020): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v7i2.10976
<![CDATA[This study aims to examine the position of reason in the Quran and philosophers point of view. As a qualitative study, research uses data from reading material available in libraries. The materials obtained were analyzed systematically so that the data could be justified. Intellect has a function of thinking and a tool to examine everything that is needed by humans. Reason as a reflection of the human rational soul has special powers that are not possessed by plants and animals. Human reason not only has rational power, it also has elements of "malakuti" and Divine, because in the mind there is soul and spirit. As a spiritual organ, and also the heart (qalb) it is very possible for humans not only to communicate with spiritual beings, but also to navigate the attributes of prophets, angels and divinities that are not possible by any creation in this world.]]>
<![CDATA[Mengenal Konsep Filsafat Ketuhanan dan Tasauf Ahmad Daudy ]]>
<![CDATA[Firdaus M. Yunus]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 6, No 1 (2019): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v6i1.10272
<![CDATA[Kajian mendalam terhadap filsafat ketuhanan dan tasauf tergolong kajian serius. Ahmad Daudy termasuk salah seorang yang mengkaji persoalan-persoalan tersebut secara serius. Tujuan penelitian ini ingin mengetahui konsep filsafat ketuhanan dan tasauf melalui karya tulis Ahmad Daudy. Sebagai penelitian kualitatif, pengumpulan data dilakukan melalui penelusuran kepustakaan guna menemukan data-data yang dibutuhkan untuk keperluan penelitian. Adapun hasil penelitian yang didapatkan, bahwa Ahmad Daudy dalam membahas konsep filsafat ketuhanan mendasarkan pemikirannya pada Alquran, pendapat filsuf, dan pendapat teolog Islam, hal ini sangat beralasan karena ada beberapa persoalan dan dianggap rumit untuk dijelaskan seperti hubungan antara sifat Allah dengan zat-Nya. Sehingga masalah ini tetap menjadi pokok sengketa yang sangat mendasar antara sesama umat Islam dalam upaya memahami zat dan sifat Tuhan. Menurut Ahmad Daudy, sekiranya umat Islam tidak mempertanyakan masalah ini dan bersikap tafwid dan tanzih menyerahkan hal itu kepada Allah Swt, seperti yang diperlihatkan oleh para ulama salaf terdahulu, maka perbedaan pendapat yang mengarah ke permusuhan sesama umat Islam tidak akan terjadi. Mengenai tasauf, Ahmad Daudy berpendapat, bahwa tasauf tidak dikenal dalam generasi awal Islam, tasauf datang pada umat Islam dengan jalan hidayah. Pada abad ke 8 dan 9 M tasauf mulai dinyatakan sebagai suatu sistem ajaran. Dan dalam perkembangannya menjadi sangat filosofis dan konseptual. Tauhid dalam tasauf sifatnya ontologis, sehingga dalam memahaminya memiliki tingkatan-tingkatan, yaitu antara yang dipahami orang awam dan orang sufi.]]>
<![CDATA[Konflik Agama di Indonesia Problem dan Solusi Pemecahannya ]]>
<![CDATA[Firdaus M Yunus]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v16i2.4930
<![CDATA[The perspective of religion by placing religion as a source of conflict has led to various attempts to reinterpret and then find common ground at a certain level with the hope to reduce conflicts among religious communities if there is mutual tolerance. On the exoteric level, religions are different, but on the esoteric level, religions are not similar. All religions are viewed as equally valid paths to God. However, in many ways, the reality shows that the tension between the religious communities is closely related to factors that are beyond the scope of religion. This is an important matter for all religious believers to keep the peace among them.]]>
<![CDATA[Menafsir Ulang Keberagamaan Umat Beragama ]]>
<![CDATA[Firdaus M Yunus]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v13i2.4826
<![CDATA[Freedom in interpreting religion will boost the creation of peaceful and tolerant of life “condition” with other religions within plurality of religion. Inclusivism to convey religious meanings will be taken seriously and a must within plurality of religion. Understanding and applying religion inclusively will nuance a meaningful condition in creating “dialog” when fanaticism and claims on truth appear lately in this country]]>
<![CDATA[Filsafat Sosial; Pribumisasi Ilmu-Ilmu Sosial ]]>
<![CDATA[Firdaus M. Yunus]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i1.3784
<![CDATA[Social philosophy is a branch of philosophy which studies social issues in a critical, radical and comprehensive manner. Since it was formulated, Social philosophy has deconstructed the public understanding in term of not all the creations under the sky directly regulated by the power of God forever and ever. Demolition of public understanding on a large scale occurred just as the emergence of the French revolution, which undermined the feudal social order and begin the process of democratization that generated the spectacular surprises, since no one had previously imagined that a social order which was supposed unchangeable and forever blessed by the will of God has been overhauled and replaced by thoughts of human being. This situation has been strengthen by the development of Frankfurt’s school which developed a critical social science which gradually has been spread to all over the world.]]>
