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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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MAHABBAH DAN MA'RIFAH SERTA RELEVANSINYA BAGI KESALEHAN SOSIAL Masturin Masturin
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 (3336.62 KB) | DOI: 10.14421/ref.2015.%x

Abstract

Tasawuf Akhlaqi is a doctrine that explains the moral side from a person who performs taqorrub to her/his God by practicing Riyyadah self purification from bad morality. One discourse in tasawwuf akhlaqi which is most inspiring to the development to the better social life is mahabbah proposed by Rabi' ah al-' Adawiyyah and ma 'rifah proposed by Dzu al-Nun al Mishri and al-Ghazali. Both concepts appear having orientation to individual piety ofits actor. However, by the basic thought that culture and social dynamic are situated in dialectical process between its individual that able to give influence to their society, mahabbah and ma 'rifali that become a feature of individual piety are able to become the social or collective piety in the condition of the ability ofits actor to translate both concept that conformable with its nature and purpose.
Kenabian Perspektif Ibnu Sina Radiyatun Adabiyah
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 (366.049 KB) | DOI: 10.14421/ref.2017.%x

Abstract

Every existing religion certainly based its teachings on revelation. A prophet is nothing but an ordinary human being given the power to be able to relate to God. Al-Fârâbî and Ibnu Sînâ have enormous influence in the intellectual world. This knowledge of prophethood is better known as the “prophetic philosophy”. Ibnu Sînâ in expounding the problem of prophet hood, he acknowledged that the prophethood belongs to the prophet he calls holy intuition that is the highest power that can be obtained by man as a prophet, with this power the prophets can make direct contact with Akal Active without having to work hard. In addition, Ibnu Sînâ also acknowledged al-Fârâbi state- ment that prophet hood also occurs as a result of the emanation of Active Sense. The statement based on the attainment of Active Intellect reaped various debates among philosophers. Ibn Sînâ and al-Fârâbî differ from other Muslim philosophers such as al- Ghazâlî, Ibn Rushd, Ibn Taimiyyah, al-Jâbirî. Al-Ghazâlî, strongly opposed to the pro- phetic theory of al-Fârâbî and Ibnu Sînâ. In the thought of al-Ghazâlî, prophethood can be recognized by history and acceptable according to the mind’s consideration. Ibn Rushd does not blame the previous philosophers because the prophetic theory that the philosophers have made is entirely acceptable. Ibn Taymiyya claimed that the funda- mental heresy of the philosophers lies in the fact they confirm that the origin of revelation is Active Intellect, but the doctrine they use is still human.[Setiap agama yang ada tentu mendasarkan ajaran-ajarannya pada wahyu. Seorang nabi tidak lain adalah manusia biasa yang diberi kekuatan untuk dapat berhubungan dengan Tuhan. Al-Fârâbî dan Ibnu Sînâ yang memiliki pengaruh yang sangat besar di dunia intelektual. Pengetahuan tentang kenabian ini lebih dikenal sebagai “filsafat kenabian”. Ibnu Sînâ dalam memaparkan persoalan kenabian, ia mengakui bahwa kenabian itu dimiliki oleh nabi yang disebutnya dengan intuisi suci yaitu suatu daya paling tinggi yang dapat diperoleh manusia sebagai nabi, dengan daya inilah para nabi dapat melakukan kontak langsung dengan Akal Aktif tanpa harus bekerja keras. Selain dari itu, Ibnu Sînâ juga mengakui pernyataan al-Fârâbî bahwa kenabian juga terjadi akibat emanasi dari Akal Aktif. Pernyataan yang mendasarkan pada pencapaian Akal Aktif tersebut menuai berbagai berdebatan di kalangan dunia filosof. Ibnu Sînâ dan al- Fârâbî berbeda dari filosof muslim lainnya seperti al-Ghazâlî, Ibnu Rusyd, Ibnu Taimiyyah, al-Jâbirî. Al-Ghazâlî, sangat menentang teori kenabian dari al-Fârâbî dan Ibnu Sînâ Dalam pemikiran al-Ghazâlî, kenabian dapat diakui menurut riwayat dan dapat diterima menurut pertimbangan pikiran. Berbeda halnya dengan pemikiran Ibnu Rusyd tentang pembahasan yang sama. Ibnu Rusyd tidak menyalahkan filosof-filosof sebelumnya karena teori kenabian yang telah dibuat oleh para filosof dapat diterima keseluruhannya. Ibnu Taimiyyah menyatakan bahwa bid’ah mendasar dari para filosof terletak pada kenyataan mereka mengukuhkan bahwa asal wahyu adalah Akal Aktif, tetapi doktrin yang mereka gunakan masih bersifat manusiawi.]
LAKON SEMAR MBANGUN KAHYANGAN DALAM PERSPEKTIF AKSIOLOGIS MAX SCHELER (RELEVANSINYA TERHADAP PEMBANGUNAN MENTAL MASYARAKAT) Rima Ronika
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 (5028.198 KB) | DOI: 10.14421/ref.2016.%x

Abstract

Wayangas high culture that rich of symbols contains a lot of values that could be a guide and direction to common people in Indonesia. Lakon Semar Mbangun Kahyangan is one of lakoncarangan  that shows moral values to its audiences. Through theory of value from Max Scheler, lakon Semar Mbangun Kahyangan gets its value's meaningnot from its symbols, but from its phenomena that arisen. Max Scheler believes that symbol indeed hides its true meaning, therefore the meaning will be found by inspect to the existence of its reality. Arjuna, Sri Kresna, and Bathara Guru in reality could do badness. This is, of course, contradict with meaning of the symbols that contained in it, i.e. goodness. Therefore, the value meaning in wayang could not only be done by look as symbolic, however to inspect from the existence of its reality. As a result, the meaning will be revealed, even the value agents are changed, that will not change the goodness meaning that contained in the value agent.
RELASl SAINS DAN AGAMA STUDI PEMIKIRAN IAN G BARBOUR Damanhuri Damanhuri
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 (3961.275 KB) | DOI: 10.14421/ref.2015.%x

Abstract

The relation between science and religion in the recent years is still interesting to study. The long history ofboth sides had created complex relation, harmony and disharmony. Nevertheless, the issue concerning relation between science and religion is not always created by conflict and tension. Many individual tries to connect them and the other supposes that there is no connection between them; both are different entities, having separate territory as a formal-material object (ontology), research method (epistemology), and their role (axiology). This writing tries to elaborate methodologically a scientist thought, Ian G Babour, which is brilliantly propose a relation pattern that can explicate the relation between science and religion, i.e. in form of conflict, independent, dialogue, or integration. From this fourth relation, Ian G Babour takes his place in position of dialogue and integration.
Beragama Di Tengah Badai Kemanusiaan Mutiullah Mutiullah
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (791.983 KB) | DOI: 10.14421/ref.2018.1802-06

Abstract

Religion is one requirement of human life. Since beginning of life, human needs religion as guide to appoint  the good conditions. It has many contributions to civilizations such as hopefully to save. Also, it gives solving to many human’s problems. Recently, religion has challenging that is to solve many social conflicts as poverty and fundamentalism thoughts. So, what should religion does? There are two answers. The first, religion has to reinterpret his dogma. The second is religion as future ideology must to solve many human problems.
PANCASILA SEBAGAI WAHANA UNTUK MENERAPKAN AJARAN ISLAM Novita, Shofia
Refleksi Jurnal Filsafat dan Pemikiran Islam Vol. 15 No. 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1218.749 KB) | DOI: 10.14421/ref.v15i2.1093

Abstract

Nasionalisme bukanlah sesuatu yang baru kita kenal. Istilah ini telah lama sering kita dengar, baik melalui pembelajaran di lembaga pendidikan maupun lewat seruan para pecinta tanah air yang begitu bersemangat membela negerinya. Namun, kini kita berada di masa di mana banyak orang mulai kehilangan rasa memiliki terhadap Negara Kesatuan Republik Indonesia (NKRI). Ironisnya, meskipun kita tinggal di Indonesia, banyak dari kita yang justru tidak merasakan cinta terhadap tanah air. Saat ini, kecenderungan orang-orang lebih besar untuk mencintai agama dibandingkan mencintai negara. Mereka seolah lupa bahwa cinta kepada keduanya dapat berjalan beriringan. Islam, sebagai agama, dan kebangsaan sebagai kenyataan sosial, bukanlah hal yang saling meniadakan. Islam adalah ajaran spiritual dengan sifat universal, sedangkan nasionalisme atau kebangsaan adalah bagian dari realitas kehidupan yang bersifat lokal. Sifat universal dari agama akan selalu memerlukan media lokal untuk mewujudkan aktualisasi nilai-nilainya, dan begitu pula sebaliknya.  
PERILAKU MORAL KEHIDUPAN BERBANGSA DALAM PEMIKIRAN HAMKA Sudin Sudin
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 (3484.259 KB) | DOI: 10.14421/ref.2014.%x

Abstract

The moral values in life hold great importance from the point of personal, social and spiritual development. The quality of our lives is not determined by the happenstance of genetics or by the influence of environment; it is not measured in material possessions or in the trappings of youth; it is not dependent on personality or social acclaim. On the contrary, the intrinsic value of the lives we lead reflects the strength of a single trait: our personal character. Values are the motive power behind purposeful action. Moral values are meant for making the quest to find the higher  self an easier. This article explain those important matter as explained by Abdul Malik Karim Amrullah Al Hajj or was usually known as HAMKA (1908-1081) an expert ulama in religious field from Indonesia.
Struktur Logika Teologi Islam Menurut Van Ess: Sebuah Telaah Kritis Muhammad Arif
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (926.975 KB) | DOI: 10.14421/ref.2018.1802-01

Abstract

Josef van Ess melalui tulisannya “The Logical Structure of Islamic Theology” menyatakan bahwa logika teologi Islam telah banyak mengadopsi logika Yunani kuno, terutama logika Stoic. Menurut penelusuran van Ess, ada banyak kesamaan mencolok antara konsep-konsep dan istilah- istilah yang digunakan dalam teologi Islam dengan logika Stoic. Tidak ayal, van Ess kemudian berkesimpulan bahwa struktur logika teologi Islam sejatinya tidak lain hanyalah derevasi dari bangunan logika Stoic. Pendapat van Ess ini tentu sangat menarik untuk dikaji. Bukankah sejarah mencatat bahwa gaya teologi Islam sejatinya telah dimulai sejak masa Nabi, jauh sebelum Islam bersentuhan dengan tradisi Yunani? Selain itu, apakah dengan mengadopsi konsep dan istilah logika Stoic, lantas bisa dikatakan  bahwa struktur logika teologi Islam adalah derevatif? Bukankah konsep dan istilah itu telah digunakan dalam kultur dan konsteks yang sama sekali berbeda? Semua persoalan ini diulas secara sederhana dalam artikel ini.
GIBRANISME: ANTARAEKSISTENSIALISME DAN ROMANTISISME Fahruddin Faiz
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 (7950.166 KB) | DOI: 10.14421/ref.2015.%x

Abstract

Not many in this world there is a person as a philosopher as well as a poet. Among the few of them there is one popular name incontemporary literature's world, i.e. Kahlil Gibran. Many people knew Kahlil Gibran as poet-philosopher from Lebanon resided in Boston, United States. Gibran's thoughts and ideas are very philosophical and full of meaning, since expressed in beautiful poetical style, therefore popular in public. In another side, Gibran's styles are often using parables and aphorisms make people easier to understand even within esoteric and mystical dimension. Inits analysis the writer saw the whole Gibran 's vision and perception towards universal themes in life, including love, it could be said that Gibran is a person with sharp and clear view in perceiving reality around. Even to show the truth ofreality portrait, Gibran does not hesitate to break the common order and the "approved" order, to the minutes details such as the application ofgrammar. This makes Gibran to bear the title The Heretic and The Rebellious. This style is followed and gives inspiration to many writers and another thinker after himself. This Gibran's thought and style to many people are called as Gibranism.
PROYEK “KRITIK” ABED AL-JABIRI DAN IMPLIKASINYA PADA NALAR KEISLAMAN Khairiyanto Khairiyanto
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 (2052.57 KB) | DOI: 10.14421/ref.2019.1901-02

Abstract

Critical studies in an academic study are the most important aspects that are ‘necessary’ and ‘required’ to be carried out. The existence of this critical study aims to provide a broad view on a scientific study. The aim is that the study will continue and be developed again. The hope is that there will be a contribution to a civilization of human history. Patterns of excellence and distinctiveness, as a form that knowledge is not entirely final. Abed Al-Jabiri - hereinafter written by Al-Jabiri “through his critical study, tries to offer a concept to the Arabic- Islamic reasoning style. The epistemology of Arabic-Islamic reasoning that has not yet been ‘moved on’ from longstanding history. Al-Jabiri’s criticism of the stagnation of Arab-Islamic reasoning occurs because they have not been able to get out of the ‘lullabies’ of past progress. In addition, he provided a solution so that the Arab community could get out of the chaos that befell it. Through the epistemological framework of “Burhani, Bayani, and Irfani”, he invited the Arab community - we Muslims - to not merely worship the past which was considered complete.

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