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INDONESIA
Refleksi: Jurnal Filsafat dan Pemikiran Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14119951     EISSN : 25484745     DOI : https://doi.org/10.14421/uin-suka.refleksi
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Refleksi adalah jurnal filsafat dan pemikiran Islam. Fokus dan ruang lingkup dari jurnal ini adalah Filsafat Islam, Kalam (Teologi Islam), dan Tasawwuf (Sufisme).
Arjuna Subject : Umum - Umum
Articles 151 Documents
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MAKNA BERAGAMA MENURUT IMMANUEL KANT DALAM RELIGION WITHIN THE LIMITS OF REASONALONE Imam Iqbal
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (8355.934 KB) | DOI: 10.14421/ref.2015.%x

Abstract

The searching oflmmanuel  Kant's thought in this paper will try to explain his ideas concerning to the meaning of religion from his critical philosophical perspective by set up from his work Religion within the Limits of Reason Alone. That work, will show later, is one of important Kant's work, especially concerning the relation between reason, religion, and morality. Although Religion could be classified as a work in philosophy of religion's field, however Kant's writing style in this work was not in popular fashion as commonly the work in philosophy of religion's field to be written. Kant's views ofreligion and the meaning ofbeing religious in this work are closely related to the moral frame work that he explained in his other works. The writer underlines some important points of Kant's thoughts: First, Religion has showed Kant's interest to religious problems, especially concerning religious meaning, in relation to morality and rationality. Second, the main discussion in Religion is about religious meaning. Third, Kant's explanation to religious meaning in Religion could be traced in to areas, i.e. individual area and social-community area. Fourth, the core of religious meaning in Religion is situated to Kant's implicit invitation to shift from just as ''having religion" to the ''being religious", or from having religious falsely to being religious authentically. Fifth, being religious or to be religious authentically is a representation of critical religious attitude.
ETIKA DALAM ISLAM: TELAAH KRITIS TERHADAP PEMIKIRAN IBN MISKAWAIH Rusfian Efendi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2085.286 KB) | DOI: 10.14421/ref.2019.1901-05

Abstract

The flow of ethical thought does not stop at Western Philosophy. Ethical thinking also colors and influences the discourse of thought in Islamic Philosophy. Differences in the style of Western Philosophy and Islamic Philosophy have a significant impact that has caused a debate about the expertise and courage of a Muslim thinker in adopting Greek ethical thought by not leaving the corridors of Islamic teachings. A very striking difference is the portion of the use of ratios in the construction of thought.One such debate is the difference of opinion regarding the contribution of Ibn Miskawaih in ethical discourse. Some Muslim thinkers say that Ibn Miskawaih is an ethical figure with his main work Tahdzib al-Akhlaq, while other opinions say that he is a moral figure. Thus, this research will show Ibn Miskawaih’s thought building in deeper, so that the foundations of his thought can be seen. More broadly, this research is important to be done to clarify the realm of moral and ethical discourse that develops in Islamic Philosophy, even though Western Philosophy and Islamic Philosophy have the same universal values.This study examines the book Tahdzib al-Akhlaq which is a Ibn Miskawaih master piece. This research attempts to answer the question whether Tahdzib al- Akhlaq is an ethical or moral book. This was done by examining two works of translation of Tahdzib al-Akhlaq, namely The Refinement of Character written by Constantine K. Zurayk and Towards Moral Perfection written by Helmi Hidayat. This research is focused on tracing the arguments compiled by Ibn Miskawaih and tracking the minds of the figures that influence them.From this research it was concluded that Tahdzib al-Akhlaq was not an ethical work, but a moral work. This affirms the criticism made by Fazlur Rahman that Muslim philosophers have failed to produce logically related ethical systems.
ANTI PARTAI POLITIK ISLAM DALAM PEMIKIRAN NURCHOLIS MADJID Shohibul Azizi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 14, No 2 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5232.989 KB) | DOI: 10.14421/ref.2014.%x

Abstract

In 1970, Nurcholish Madjid stated "Islam yes, islamic parties no" within his speech in Menteng Raya Jakarta in the moment of night meeting among the organization of youths, leaners, students, and scholars of moslem coming form HMI (Himpunan Mahasiswa Islam), GPI (Gerakan Pemuda Islam), PII (Pelajar Islam Indonesia) and Persami (Persatuan Sarjana Muslim Indonesia). He is not interested in islamic parties, since the leaders of the islamic parties existing in that time did not became the transmitters ofmoslem community's  aspiration any longer. Instead, they only struggled their parties and their own interests. Beside, they also were devided into different denominations who had no strong commitment to the struggle of moslem community. He asserts his standpoint that his commitment is merely to Islam, not to Islamic institution.
Mannheim Membaca Tafsir Quraish Shihab dan Bahtiar Nasir Tentang Auliya’ Surah Al-Maidah Ayat 51 Ramli Ramli
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 1 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (435.255 KB) | DOI: 10.14421/ref.2018.%x

Abstract

The author will examine al-Maidah verse 51 according to Quraish Shihab and Bachtiar Nasir, on the one hand, which as the holy book of Muslims with social phenomena arising from events in the Thousand Islands, on the other. It will be analyzed using the sociology of Mannheim’s knowledge. Quraish Shihab interprets auliya ‘not just one meaning: leader, because basically the word comes from a close meaning. So he, in al-Maidah verse 51, then raises the meaning of supporters, defenders, patrons, lovers and more important: all of which refer and have affiliation of the meaning of closeness. So it can be concluded in this conclusion that Quraihs Shihab is extrinsically disagreeing with the leader as the only meaning in the verse. In contrast to Quraish Shihab, Bachtiar Nasir actually interpreted auliya ‘as a leader. This meaning is based on the asbab al- nuzul which he describes in Tadabbur al-Qur’an, that the historicity in this verse has a leadership precedent.[Penulis akan menelaah Al-Maidah ayat 51 menurut Quraish Shihab dan Bachtiar Nasir, di satu sisi, yang sebagai kitab suci umat Islam dengan fenomena sosial yang muncul akibat dari peristiwa di Kepulaun Seribu, di sisi yang lain. Ini akan dianalisis menggunakan sosiologi pengetahuan Mannheim. Quraish Shihab menafsirkan auliya’tidak hanya satu makn: pemimpin, karena pada dasarnya kata tersebut berasal dari makna dekat. Sehingga ia, dalam Al-Maidah ayat 51 ini, kemudian memunculkan makna pendukung, pembela, pelindung, yang mencintai dan lebih utama: yang kesemuanya merujuk dan memiliki afiliasi makna kedekatan. Sehingga bisa disimpulkan dalam penutup ini bila Quraihs Shihab secara ekstrinsik tidak menyetujui pemimpin sebagai satu-satunya arti dalam ayat yang bersangkutan. Berbeda dengan Quraish Shihab, Bachtiar Nasir justru memaknai auliya’ sebagai pemimpin. Pemaknaan ini dilandasi oleh asbab al-nuzul yang ia jelaskan dalam Tadabbur al-Qur’an, bahwa kesejarahan dalam ayat ini memiliki preseden kepemimpinan.]
HAKIKAT ILMU DALAM PANDANGAN ARCHIE J. BAHM MEMBACA KEMBALI 'WHAT IS SCIENCE?' Robby H. Abror
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4281.749 KB) | DOI: 10.14421/ref.2015.%x

Abstract

The nature of science, according to Bahm, is fully understood related to six components, i.e.: problems, attitude, method, activity, conclusions, and effects. At least this is no other than an effort to understand each essential component for an understanding of the nature of science. Bahm's message, it is important that everybody that aware of the problem as scientific (such as, could related to instruments from attitude and scientific method), therefore become scientific, even he or she yet related to it.
PROBLEMATIKA PRIVASI DALAM MEDIA (KAJIAN PRIVASI SEBAGAI NILAI MORAL) Muhamad Taufik; Muzairi Muzairi; Afriadi Putra
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 (5415.749 KB) | DOI: 10.14421/ref.2016.%x

Abstract

Discussion and research on media as a discourse could not be separated from the connection between the language that used in it, the knowledge that underlying, as well as other forms of interests and power that operating behind the language. That means, the conversation about media inevitably cannot be separated from the ideology that formed it, which is finally affects the language (style, expression, vocabulary, signs) that used and the knowledge (justice, truth, reality) that generated it. We are aware the discussion of media and communication order cannot be separated from the interests behind the media, especially the interests of the information that conveyed. Eviction ofprivacy in communication practices indeed became serious problem because it involves self-esteem, which ultimately creates many prolonged polemic. Privacy as a right or a right to control unwanted publicity, become someone's personal affairs personal because our problem has occurred mistakenly believe that a public figureby itself does not have privacy inthe public. For this reason, this research is conducted, namely the attempt to try to analyse the privacy and moral value in media that eligible to be criticized.
Diskursus Estetika Realisme Sosialis: Kajian Filsafat Pendidikan Moral atas Sastrawan Kreatif di Bandung Robby Habiba Abror
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 1 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (323.184 KB) | DOI: 10.14421/ref.2018.%x

Abstract

Culture and art attached to the city of Bandung. The dialectical process in the realm of aesthetics becomes an integral part of the discourse of literaryists and literary connoisseurs in the flower city. Although it is debatable whether Bandung poets purely ideological socialist, realist, or religious maybe even a combination of socialist socialist or socialist realism, did not reduce the passion of creativity of creative writers in Bandung to give birth to various forms of literary artwork needed by its citizens to build a city with a moral breath and heed the elements of nature in harmonizing modernity and local culture. The digital age makes the media a locus of creative literary education and praxis to build the aesthetic of socialist realism based on morality.[Kebudayaan dan kesenian melekat pada Kota Bandung. Proses dialektik dalam ranah estetika menjadi bagian integral dalam diskursus para sastrawan dan penikmat sastra di kota kembang itu. Kendati masih diperdebatkan apakah para sastrawan Bandung murni berideologikan sosialis, realis, ataukah religius bahkan mungkin juga kombinasi realisme sosialis atau sosialis religius, tak mengurangi gairah kreativitas para sastrawan kreatif di Bandung untuk melahirkan berbagai bentuk karya seni sastra yang dibutuhkan warganya untuk membangun kota dengan nafas moral dan mengindahkan unsur alam dalam mengharmoniskan modernitas dan budaya lokal. Era digital menjadikan media sebagai lokus pendidikan sastra kreatif dan praksis untuk membangun estetika realisme sosialis berdasarkan moralitas.]
SUFI HEALING PRAKTEK PENGOBATAN SPIRITUAL DI DESA CANGKREP KABUPATEN PURWOREJO Syaifan Nur
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 1 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5785.424 KB) | DOI: 10.14421/ref.2015.%x

Abstract

The Sufi healing is an alternative therapy model which is practicing by adopting the practices and values of tasawuf as a medium of healing/anticipation. This therapy is common in the society, i.e. indeveloping Sufism tradition. The practical tasawuf practices, such as sholat, dzikir, tafakur (meditation), are not just rituals without meaning; however, in this Sufi practices, there is healing potencies to the illness that cannot be cured by modem medical world, such as cancer, stroke, many mental and psychological illnesses. The basic principle in the Sufi healing is the cure is only come from Allah the all healer. This writing tries to examine healer practice using Sufi model practicing by Kyai Tamo, a society leader who is active in Sufi world. This kyai who is living in Purworejo tries to introduce tasawuf to society by Sufi healing. This healing practice by Kyai Sutamo seems appealing to society, so that his practical place always filled by patients who are came by many kinds of illnesses
Dialektika Filsafat Islam Sufistik Wujuddiyah Di Indonesia Syaifan Nur
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 17, No 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (488.846 KB) | DOI: 10.14421/ref.2017.%x

Abstract

The first Islamic philosophy that emerged in Indonesia was the Islamic philosophy that had been linked to Sufism, or Sufistic Islamic philosophy, namely Islamic philosophy in Sufism. This is called tasawwuf falsafi. This type is based on the dzauq and ‘irfân which is different from the rational system of rational reasoning. In Indonesia, the philosophical conversation in the earliest of the philosophy of Sufism appeared in the 16th century AD In this period, the philosophical style of Sufism was taught by such figures as Hamzah Fansuri and Shamsuddin al-Sumatrânî. The monistic idea Fansuri expanded and formed the central core of the teachings and writings of al- Sumatrânî. Both are the main characters of the interpretation of the concept of wahdah al- wujûd, which is philosophical-sufistic. The influences of Fansuri and al-Sumatrân teachings are not only found in Aceh, but also to the land of Java. The philosophical Sufism of wujûdiyyah or tasawuf falsafî was strongly opposed by many scholars of the time, especially from orthodox oriented syarî’ah. The most harsh and intolerant opponent and critic of this notion is Nur al-Din al-Raniri. Repudiation and al-Raniri’s opposition to Sufistic philosophy wujûdiyyah of Fansuri is based on some evidence that he considers it deviated from pure Islamic teachings.[Filsafat Islam yang muncul pertama kali di Indonesia adalah filsafat Islam yang telah berkait-kelindan dengan tasawuf, atau filsafat Islam sufistik, yakni filsafat Islam dalam baju tasawuf. Ini disebut tasawuf falsafî. Jenis ini didasarkan pada dzauq dan ilmu ‘Irfân yang berbeda dengan sistem penalaran rasional yang ketat. Di Indonesia, perbincangan filosofis dalam corak tasawuf falsafî yang paling dini muncul pada abad ke-16 M. Pada periode ini, corak filosofis dari tasawuf diajarkan oleh tokoh-tokoh seperti Hamzah Fansuri dan Syamsuddin al-Sumatrânî. Gagasan monistik Fansuri diperluas dan membentuk inti pokok ajaran-ajaran dan tulisan-tulisan al-Sumatrânî. Keduanya merupakan tokoh utama penafsiran konsep wahdah al-wujûd, yang bersifat sufistik-filosofis. Pengaruh ajaran Fansuri dan al-Sumatrânî tidak hanya ditemukan di Aceh, tetapi juga sampai ke tanah Jawa. Paham filsafat sufistik wujûdiyyah atau tasawuf falsafî ditentang keras oleh banyak ulama saat itu, terutama dari kalangan ortodoks yang berorientasi syarî‘ah. Penentang dan kritikus yang paling keras dan paling tidak toleran terhadap paham ini adalah Nuruddin al-Raniri. Sanggahan dan penentangan al-Raniri terhadap filsafat sufistik wujûdiyyah Fansuri didasarkan atas beberapa bukti yang dianggapnya telah menyimpang dari ajaran Islam yang murni.]
METAFISIKA MANUSIA MENURUT IMAM AL-GHAZALI Asrizal Asrizal
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 (3208.619 KB) | DOI: 10.14421/ref.2016.%x

Abstract

The use of the term metaphysics has evolved since long to refer to things that are beyond the physical world. In everyday life, consciously or not human beings are always talking about things that smell metaphysics (trust). Humans understand the universe was created by God, but often people question how the form of God, in addition to the presence of a ghost or genie. It shows the relationship between humans and metaphysics. In this regard Imam al-Ghazali have different views in addressing the human metaphysics. Imam al-Ghazali considers humans have essentially fixed identity, as an-nafs (the soul). This paper would like to explain about the views of Imam al-Ghazali as a philosopherthe concept ofhuman metaphysics. In metaphysics Imam al-Ghazali, he based his views to the soul. The conclusion is that Imam al-Ghazali uses four terms in human metaphysics, as al-Nafs, al-Qulb, al-Ruhandal- 'Aqlused inphilosophical terms.

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