Articles
83 Documents
<![CDATA[AL-Kindi: Filsafat Agama dan An-Nafs ]]>
<![CDATA[Kamaluddin, Kamaluddin]]>
<![CDATA[ Aqlania Vol. 12 No. 1 (2021): June ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v12i1.4392
<![CDATA[Kajian terhadap an nafs adalah kajian yang tetap menarik. Penafsiran tentang kedudukan dan fungsi an nafs cukup variatif sesuai dengan perspektif serta latar belakang mereka yang konsern atas hal itu. Semantara itu pada sisi lain pemahaman tentang an nafs dimaksud cukup penting, selaras dengan keberadaannya pada diri setiap orang. Tulisan ini berusaha menggali pemikiran Al-Kindi, salah seorang tokoh penting dan terkemuka dalam filsafat Islam. Pemikiran beliau tentang an nafs akan dilihat dari perspektif filsafat agama. Melalui penelusuran dalam penelitian kepustakaan dengan pendekatan kualitatif ditemukan bahwa Al-Kindi adalah filsuf Islam berkebangsaan Arab pertama yang berhasil mengintegrasikan antara filsafat dan agama. Baginya filsafat adalah usaha manusia secara sistematis untuk mengetahui kebenaran, sedangkan agama adalah sumber dari kebenaran itu sendiri. Karena itu wahyu tidak bertentangan dengan filsafat. Kedudukan jiwa bagi tubuh adalah sebagai pemberi hidup, sedangkan tubuh adalah tumpangan. Jiwa dan tubuh, dengan demikian, adalah dua unsur yang saling melengkapi. Jiwa adalah kesempurnaan pertama bagi jism organic, yang dengannya jisim memiliki kehidupan secara potensial. Jiwa memberi kehidupan bagi tubuh, tanpa jiwa maka tubuh tidak dapat merasakan apa-apa, dan bahkan tubuh akan musnah dengan sendirinya.]]>
<![CDATA[Konsep Etika Muhammad Ibn Zakariyya ar-Razi ]]>
<![CDATA[Hamdani, Ali Yazid]]>
<![CDATA[ Aqlania Vol. 11 No. 2 (2020): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v11i2.2738
<![CDATA[Etika merupakan bagian dari filsafat yang berkaitan dengan nilai baik dan buruk tindakan moral. Dalam sejarah pemikiran filsafat yang dimulai sejak Yunani Kuno, etika tidak terlepas dari perhatian para tokoh pemikir Yunani. Hal ini pun juga berpengaruh pada pemikir setelahnya, khususnya dalam filsafat Islam. Keterhubungan ini menjadi estafet pemikiran terus saja bergulir sehingga pemikir Islam pun memberikan perhatian penuh terhadap etika karena berkaitan langsung dengan kehidupan manusia. Berbagai pemikir Islam telah membentuk wajah dan konsep etikanya. Salah seorang diantaranya adalah Muhammad Ibn Zakariyya ar-Razi yang merupakan seorang dokter sekaligus filosof yang sangat cerdas dan produktif. Dalam hal ini, komsep etika ar-Razi setidaknya ada tiga aliran yang sangat memperngaruhi pola pemikiran konsep etikanya. Diantaranya; Epicurianisme, yang cenderung pada persoalan psikis, Aristotelianisme, dengan konsep keseimbangan diantara titik ekstrem (ta’dil al-af’al-nufus), dan naturalisme, yang menekankan pada semua kriteria baik buruknya tindakan moral sesuai dengan fitrah manusia itu sendiri baik secara lahir maupun batin. Ketiganya melebur satu membentuk konsep etika yang baru dengan pemikran orinalitas ar-Razi sendiri.]]>
<![CDATA[Konsep Tuhan, Manusia, dan Alam Dalam Tradisi Begawi Cakak Pepadun Lampung: Sebuah Kajian Metafisika ]]>
<![CDATA[Cathrin, Shely]]>
<![CDATA[ Aqlania Vol. 12 No. 1 (2021): June ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v12i1.4767
<![CDATA[This study aims to analyze the concepts of God, nature, and humans in the Begawi Cakak Pepadun Lampung tradition from a metaphysical point of view. An investigation of these three concepts is an urgent thing to do to formulate the elements of Nusantara philosophy contained in the Begawi Cakak Pepadun Lampung tradition, as well as to trace the influence of Islam in the implementation of the tradition. Researchers conducted an analysis of the Begawi Cakak Pepadun Lampung tradition from a metaphysical point of view with a research model on philosophical issues that exist in society. The results showed that the concept of God, in the Begawi Cakak Pepadun tradition, was influenced by Islam. God is understood as the Supreme Being, Supreme One, and the highest Source of Law. Humans attain perfection of themselves as humans when they fulfill three stages of life, namely cakak pelaminan, cakak haji, and cakak pepadun. This is the concept of a perfect human being implied in the Begawi Cakak Pepadun tradition. The universe is understood as consisting of the material and spiritual realms as a creation that shows the majesty of God. This concept is influenced by the teachings of Islam about a balanced relationship between humans and God (hablu minallah), and humans and humans (hablu minannas).]]>
<![CDATA[Konsep Hermeneutika Menurut Muhammed Arkhoun ]]>
<![CDATA[Oktaviana, Anisa Rosi]]>
<![CDATA[ Aqlania Vol. 12 No. 2 (2021): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v12i2.3807
<![CDATA[At the beginning of the emergence of hermeneutic studies, its characters used this approach to interpret the Bible. Then the more this science began to develop, finally a thought emerged that the exegetical methods applied to the Bible could also be applied to other books. In other words, other holy books can also be interpreted using the hermeneutic approach. In the postmodernism era, Muslim figures and their thoughts emerged. One of them is Mohammed Arkoun, because he has lived in France for a long time and has been appointed as a lecturer at Sorbonne University, many of his thoughts are oriented to figures, especially western linguistic figures. He tried to interpret the Qur'an using the Hermeneutic method. The research method used is descriptive qualitative research, where the data source is in the form of documents related to this research. The result is Arkoun's phenomenal thinking about the interpretation of "revelation" in the Al-Qur'an. He considers that the Al-Qur'an that we have today is not the original revelation/text, this article will discuss the concepts that underlie Arkoun's thoughts on the interpretation of revelation.]]>
<![CDATA[Konsep Tauhid Ibnu Taimiyah dan Pengaruhnya Terhadap Pembaharuan Pemikiran Islam ]]>
<![CDATA[Has, Qois Azizah bin]]>
<![CDATA[ Aqlania Vol. 12 No. 2 (2021): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v12i2.4350
<![CDATA[Discussions about tawhid have been controversial and debated by previous scholars. That is because some of them express God's Oneness using logic. However, Ibn Taymiyah tried to reform the nationalized tawhid based on the Qur'an and the Sunnah. And unequivocally criticize arguments that are not all with Islamic values. However, the renewal of Ibn Taymiyah's thinking was not immediately accepted by some scholars. Shaikh Taqiyuddin as-Subki, for example, judged ibn Taymiyah's reform discourse to be rigid and out of al-ittiba' and switched to al-ibtida'. Thus this discourse of renewal is an oddity carried out by Ibn Taymiyah. However, although it is considered strange, Ibn Taymiyah's thinking is considered more likely to be exclusive. So the study of religion makes Islam easy to understand by Modern Muslims. Including the concept of tawhid by classifying it into three parts. None other than that modern Muslims can understand tawhid universally and comprehensively. By studying some of Ibn Taymiyah's books and other supporters the author tried to explain the concept of tawhid and the discourse of renewal.]]>
<![CDATA[The Integration Beetwen Religion and Philosophy According to Ibn Thufail and Ibn Rushd ]]>
<![CDATA[Khasani, Fahim]]>
<![CDATA[ Aqlania Vol. 11 No. 2 (2020): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v11i2.2694
<![CDATA[Some scholars used to believe that Religion and Philosophy are conflictual, disharmonious and impossible to integrate. This opinion comes from two groups; textualists who do not care about philosophy and philosophy enthusiasts who ignore the creed. Both of them cannot be expected to contribute to the people in terms of developing knowledge and advancing knowledge. Then, came a third party who carefully saw the correspondence between Religion and Philosophy, even though the two could not be separated from each other. This simple article intends to present the efforts of two great philosophers from the Maghrib; Ibn Thufail (d 581 H) and Ibn Rushd (d 595 H) in harmonizing and integrating Religion and Philosophy / Revelation and Intellect / Faith and Science.]]>
<![CDATA[The Irfan Concept in Sufism and Its Relation to Islamic Philosophy ]]>
<![CDATA[Munandar, Siswoyo Aris]]>;
<![CDATA[Malikhaturrahmah, Elia]]>
<![CDATA[ Aqlania Vol. 12 No. 2 (2021): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v12i2.3626
<![CDATA[This study explores the views of experts regarding the relationship between the science of 'Irfan in Sufism, and philosophy. Talking about Sufism cannot be separated from the science of 'irfan. To reach the level of 'irfan, a Sufi must experience spiritual exercises (riyadhah), then gradually go through various phases, known as maqam (levels) and hals (states), which end with knowing (ma'rifat) to Allah SWT. The level of ma'rifat is a jargon that is generally pursued by Sufis. Then when Sufism meets philosophy, can the two synergize with each other? Sufism talks about the heart, while philosophy talks about reason or reason. This description is the reason for the need for research on the relationship between Sufism (irfan) Islamic philosophy. This research is a literature study using a normative approach. The conclusion of this study is that their studies of the soul in a philosophical approach have made many valuable contributions to the perfection of the study of Sufism in the Islamic world. An understanding of the soul and spirit itself is essential in Sufism. Philosophical studies of the soul and spirit were then widely developed in Sufism.]]>
<![CDATA[Virtue Ethics Aristoteles dalam Kebijaksanaan Praktis dan Politis Bagi Kepemimpinan Islam ]]>
<![CDATA[Bistara, Raha]]>
<![CDATA[ Aqlania Vol. 11 No. 2 (2020): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v11i2.3372
<![CDATA[Artikel ini bertujuan membahas pemikiran Aristoteles sebagai filosof pasca helenistik. Pemikirannya yang bersifat antroposentris sangat mempengaruhi pemikir muslim yang akan datang. Virtue ethics sebagai etika yang mengatur manusia untuk berbuat bijaksana baik yang bersifat praktis ataupun politis dijadikan landasan dasar seseorang dalam mengambil setiap keputusan. Penelitian ini bersifat kepustakaan dengan menggunakan sumber primer sebagai rujukan utama dan sumber sekunder sebagai data penunjang. Dengan menguaraikan data-data tersebut kita akan mengetahui bagaimana pemikiran Aristoteles berimplikasi begitu sangat luas dalam diri seseorang terutama ketika berkaitan dengan kebijaksanaan. kebijaksanaan ini tidak bisa dijalankan oleh seorang diri, dengan sifat manusia sebagai zoon politicon secara otomatis gagasan virtue ethics yang dicanangkan oleh Aristoteles dapat berjalan dengan baik. Kebijaksanaan ini tidak hanya terjadi di belahan dunia Barat tetapi juga meluas dalam diri manusia orang-orang Timur. Maka secara otomatis virtue ethics sangat mempengaruhi kebijakan-kebijakan yang diambil oleh pemimpin muslim baik kebijakan yang bersifat praktis ataupun bersifat politis.]]>
<![CDATA[Analisis Pemikiran Harun Nasution: Kekuasaan, Kehendak Mutlak Tuhan dan Kebebasan Manusia ]]>
<![CDATA[Pratama, Finsa Adhi]]>;
<![CDATA[Sumantri, Sumantri]]>
<![CDATA[ Aqlania Vol. 13 No. 1 (2022): June ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v13i1.5719
<![CDATA[This study aims to examine the thoughts brought by Harun Nasution regarding power, God's absolute will and human freedom in an analysis of thought. This is based on Harun Nasution's thoughts which are often the subject of long discussions among thinkers and scholars, one of which is the statement that abandoning rational thought has an impact on the backwardness of Muslims and reason symbolizes human power. His thoughts received various responses from thinkers and scholars, so researchers were interested in examining his thoughts. The author uses qualitative research methods of literature and interpretive analysis, the author tries to collect data then filter and cite various data sources which are then interpreted in order to obtain a valid conclusion. The author's validation method uses method, time and theory triangulation. The results show that Harun Nasution views that God's power and will are limited by rational thinking. God has given freedom to humans according to His Sunnah. God gives freedom to humans to determine what they want so that this human freedom seems to limit the power and will of God. Every moment humans have to choose from several life choices which are essentially still within the scope of God's will.]]>
<![CDATA[Harmonisasi Filsafat Dengan Agama dalam Risalah al-Ḥilah Li Daf‘ al-Aḥzān Karya Al-Kindi: Terjemah Dan Analisa ]]>
<![CDATA[Fadhil, Ahmad]]>
<![CDATA[ Aqlania Vol. 13 No. 1 (2022): June ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32678/aqlania.v13i1.6159
<![CDATA[This paper aims, firstly, to present a complete translation of the Risa>lah al-H}i>lah li Daf‘ al-Ah}za>n into Indonesian, and secondly, to suggest that al-Kindi has paved the way for the harmonization between religion with philosophy. Conducting research on al-Kindi’s philosophy is important because some Islamic Philosophy scholars almost ignored him and jumped into Ibnu Rusyd's book Fas}l al-Maqa>l as the major resource in this discourse. This paper uses a library research methodology. The translation of Risalah al-H}ilah li Daf‘ al-Ah}zan in this paper referred to the publication of this treatise edited by ‘Abd al-Rahman Badawi. This paper concludes that there are indicators of the influence of Stoicism, Socrates, and Aristotle in al-Kindi’s Risalah al-H}ilah li Daf‘ al-Ah}zan and has many relevancies with principles of Rational, Emotional, Behavioral Therapy (REBT). But, al-Kindi’s rational method of dealing with grief is also in line with the guidance of the Qur’an.]]>
