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153 Documents
<![CDATA[KRITIK ZIAUDDIN SARDAR TERHADAP MUSLIM FUNDAMENTALIS ]]>
<![CDATA[Rukmaniyah Rukmaniyah]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2015.%x
<![CDATA[This article is an exploration towards one of Ziauddin Sardar ideas, i.e. his critics to the fundamentalist Muslim. Inthe contemporaries Islamic studies, Ziauddin Sardar is well known as writer, poet, and cultural pundit. According to Sardar, in this article, there are some aspects within the fundamentalist Muslim that need to be criticized, i.e. the problem of ethics, the taqlid's paradigm that they developed, and their concept of jihad. More over according to Sardar, as the solution to the problems of contemporary Islamic communities, including the spread of this fundamentalists Muslim, the Islamic world need more an effort of civilization reconstruction (not awakening) that conducted based on 'Islamic World view'.]]>
<![CDATA[FILSAFAT IBN THUFAYL DAN NOVEL HAYY BIN YAQDHAN ]]>
<![CDATA[Muh. Syamsuddin]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 1 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1901-03
<![CDATA[Hayy bin Yaqdhan is a treatise aimed at providing a scientific explanation of the beginnings of human life on earth. This treatise is Ibn Thufayl’s presentation of knowledge, which seeks to harmonize Aristotle with Neo-Platonists on the one hand, and Al-Ghazali with Ibn Bajjah on the other. Ibn Thufayl followed the middle way, bridging the gap between the two parties.Hayy bin Yaqdhan is a thought experiment. It was built on Ibn Sina’s thought experiment about “Flying Man” which calls for a living human mind, driven by the Active Intellect, the principle by which God communicates His truth to the human mind and establishes order and intelligence to nature.The findings of Ibn Thufayl’s thought experiment with his fiction is that language, culture, religion, and tradition are not essential for the development of a perfect mind even, perhaps, blocking its progress. This result shows a hard slap for social structures that exist in general and specifically Institutional Islam. Social criticism, which complements Ibn Thufayl’s critical message, is not left implicit. The criticism was explained in the meeting between Hayy bin Yaqdhan and members of a society governed by the religion of prophetic revelation. Ibn Thufayl has expressed Neo-Platonism postulates about religious harmony and philosophy.]]>
<![CDATA[ISLAMIC-ECORELIGIOUS: PRINSIP-PRINSIP TEOLOGIS ISLAM TENTANG ETIKA LINGKUNGAN ]]>
<![CDATA[Fahruddin Faiz]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 14, No 2 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2014.%x
<![CDATA[Environmental Ethics deal with the moral relationship ofhuman beings with the environment. It answers questions like, why is it wrong for humans to pollute and destroy the environment? Is it wrong to pollute the environment because it harms the present or the future of human well-being or because nature itselfpossesses an innate value? The framework of the behavior of Muslims in respect to nature is a very important component in Islamic ethics. Both the Quran and Hadith (Sunna) emphasize protecting and valuing the environment as a central component of faith. Though Islamic ethics is providing Muslims with very sophisticated and just principles; the majority of Muslims are not taking the forefront in protecting nature and in shaping sustainable policy and practices. The aim in this article is to assess the relationship between nature and Islamic ethics and possible Islamic responses to the environmental crisis.]]>
<![CDATA[Eksistensi Tuhan Dalam Tasawuf Emha Ainun Nadjib ]]>
<![CDATA[Faiz Fauzi]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 1 (2018) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2018.%x
<![CDATA[One of the poets, writers, artists, writers, cultural artists who popularized the popular mass media in the 1980s to the 1990s, is Emha Ainun Nadjib or Emha. His works found many religious and spiritual discourses, especially in his essays and poems. This study highlights Emha’s thoughts about the Existence of God within the framework of Sufism. The results of the study explained that the process of natural creation lasted for six days. The cycle will eventually be reunited with God. God’s execution according to Emha is the Emanation of God within the framework of the wahdah al-wujud. All come from God and will reunite with God (al-Haq).[Salah satu penyair, penulis, seniman, sastrawan, budayawan yang mewarnasi media massa yang popular diera 1980 hingga 1990-an yaitu Emha Ainun Nadjib atau Emha. Karya-karyanya banyak ditemukan wacana religious dan spiritual, khususnya dalam esai dan puisinya. Kajian ini menyoroti tentang pemikiran Emha tentang Eksistensi Tuhan dalam kerangka tasawuf. Hasil dari kajian menjelaskan bahwa proses penciptaan alam berlangsung selama enam hari. Siklus tersebut pada akhirnya akan manunggal (menyatu) kembali bersama Allah. Eksestensi Tuhan menurut Emha adalah Emanasi Tuhan yang dalam kerangka wahdah al-wujud. Semua berasal dari Allah dan akan menyatu kembali dengan Allah (al-Haq).]]]>
<![CDATA[FILSAFAT SOSIAL-POLITIK PLATO DAN ARISTOTELES ]]>
<![CDATA[Alim Roswantoro]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2015.%x
<![CDATA[Plato andAristeoteles have a teacher-student relationship. And both philosophers have the same teacher, that is, a great philosopher of the classic Greek, Socrates. Both philosophers talk many things in philosophy, and one of them is the social-political thought. The writing tries to comparative-philosophically describe the social-political thought of Plato and Aristotle that can be read in their works particularly in Republic, Laws, and Statesman of Plato, and in Nicomachean Ethics and Politics ofAristotle. The result of study shows that the main idea of their social-political philosophies is to create and maintain a just city-state providing the happiness for all citizens. But, both philosophers differ in respect of the way of embodying it. InPlato's thought, a just city-state occurs under the guidance of the light of ideal knowledge and virtue produced by philosophers-kings. Whereas for Aristotle, it happens because of the human-instictive process as socil-polical creature. It takes place as along as the city• state is able to condition its citizens to be the good people.]]>
<![CDATA[Melacak Akar Pemikiran Nu Dalam Menetapkan Hadis Sebagai Hujjah Perpektif Michel Foucault ]]>
<![CDATA[Pipin Armita]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 17, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2017.%x
<![CDATA[NU always cite a Hadith of the Prophet to issue a statute of law. Reviewing the Hadith in NU traditions and understanding is exciting and unique. This uniqueness can also be seen on NU tradition of Hadith when they set it as proof when deciding religion contemporary issues. If the attempt is seen by Foucault’s theory, hadith what be NU choice as evidence is a form of power relations and knowledge. If the efforts seen with Foucault’s theory, the hadith which has been selected as a proof (hujjah) is a form of power and knowledge relation. This pa pe r e xa m i ne s how t he root s t hought of NU i n t he de t e rm i na t i on of the Hadith as proof by analysis genealogu approach and archeological method on Foucault theory carried “power and knowledge relations”. Base on this theory, to know a root thought of NU in determination of the hadits as proof (hujjah), the impor- tant thing to do is: (1) conducting a genealogical approach to trace the roots of the thought of NU, (2) using the method of assignment as the basis for the NU archeological on Hadith, (3) with the approach of the genealogy and the archeol- ogy method, then a discourse can be presented. With the advent of the discourse, it wi l l be a nswe re d how t he root s t hought of NU i n t he de t e rm i na t i on of the Hadith as proof.[NU senantiasa mencantumkan hadis nabi untuk mengeluarkan suatu ketetapan hukum. Mengkaji hadis dalam tradisi dan pemahaman NU merupakan hal yang menarik dan unik. Keunikan ini juga dapat dilihat pada usaha NU memposisikan hadis sebagai hujjah saat memutuskan persoalan-persoalan agama kontemporer. Jika usaha tersebut dilihat dengan teori Foucault, maka pilihan NU tentang hadis yang dipilih sebagai hujjah merupakan bentuk relasi kuasa (power) dan pengetahuan (knowledge). Tulisan ini mengkaji bagaimana akar pemikiran NU dalam penetapan hadis sebagai hujjah dengan analisis pendekatan genealogi dan metode arkeologi yang diusung Foucault dalam teorinya ‘relasi kuasa dan pengetahuan’. Berdasarkan teori tersebut, untuk mengetahui sebuah akar pemikiran NU dalam penetapan hadis sebagai hujjah, hal yang penting dilakukan adalah: (1) melakukan pendekatan genealogi untuk melacak akar pemikiran NU, (2) menggunakan metode arkeologis NU sebagai dasar penetapan hadis, (3) dengan adanya pendekatan genealogi dan metode arkelogi, maka sebuah wacana dapat dimunculkan. Dengan munculnya wacana tersebut, maka akan terjawab bagaimana akar pemikiran NU dalam penetapan hadis sebagai hujjah tersebut.]]]>
<![CDATA[KEPEMIMPINAN POLITIK PEREMPUAN DALAM PANDANGAN ISLAM ]]>
<![CDATA[Mashuri Mashuri]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 16, No 1 (2016) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2016.%x
<![CDATA[The discussions and discourses about women leadership are never ending to be observed, both in common people as well as in the elites. There is a view that woman could be a leader with argument that woman leadership is possible as long as for the goodnessofpeople. Islamic thought recognizesmen's and women's "equality",Women have the same role as men in their leadership and actively encourage in that leadership. In other side, the refusal towards women's leadership also came from religious understanding. Women are supposed to be the guard of tradition and their responsibility is to preserve common believes to the next generation. Women are persuaded to stay at home, stay away from the public space. They criticize the women role outside of the domestic space. Women's carrier creates social disturbance. In their view, the women who work in public sector created unemployment among men because they should compete with women in work's market. The extreme view said that it is haram (forbidden) for women to become a public leader. This writing tries to explain Islamic view toward the women leadership.]]>
<![CDATA[FUNDAMENTALISME: SEMANGAT MENJAGA KEMURNIAN ISLAM KRITIK KONSTRUKTIF WILLIAM MONTGOMERY WATT ]]>
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 1 (2015) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2015.%x
<![CDATA[As a popular issue recently, the fundamentalism is more understood as a movement within a sect, school or religion that striving to return to what they believe as the fundamentals or the foundations. The groups followed this idea are often involved conflict with another groups even within their own religion for the reason that their missions are to get rid ofthe impurities ofreligion. In positive meaning, "fundamentalist" is a term referring to a movement that revival or purify the religion. As stated in this writing, in Islam this fundamentalist movement is also increased, as a study by W. Montgomery Watt.According to Watt the Islamic fundamentalist group is the Muslim group that accepting traditional world view and making an effort to preserve it completely. More over according to Watt, the emerging of fundamentalism in Islam is a kind of encounter to what they call as "the enemy oflslam" in this case is the West. Beside of that, Watt articulated that traditional Muslims are also decline pluralism as a necessity.]]>
<![CDATA[Diskursus Mengenai Tuhan Di Dalam dan Di Luar Metafisika (God Is Being and God Without Being) ]]>
<![CDATA[Muzairi Muzairi]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 17, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2017.%x
<![CDATA[“God” is often identified with “exist”. Theologians often identify “God” with essence, substance, or identity. The following illustrations provide interesting examples of theo- logical alignment and metaphysics. But the philosophical way of speaking about God is perceived to be inadequate. This paper would like to discuss the matter of God in the perspective of metaphysics and theology and its comparison with other anti-meta- physical opinions. What theology needs, according to Jean-Luc Marion, is ‘God with- out Being’. This phase does not mean that God is not to be, but that God must be freed from all the categories and conditions that bind the existence as we are, as human beings, we must be (to be) before we can do all our activities.[“Tuhan” yang seringkali diidentikkan dengan “ada”. Teolog kerap kali mengidentikkan “Tuhan” dengan esensi, substansi, atau identitas. Ilustrasi-ilustrasi berikut ini memberikan contoh menarik kesejajaran teologi dan metafisika. Namun cara filsafat berbicara mengenai Tuhan yang dirasa sudah tidak memadai. Tulisan ini ingin membicarakan masalah ketuhanan dalam perspektif metafisika dan teologi dan perbandingannya dengan pendapat-pendapat lain yang anti metafisika. Yang dibutuhkan teologi, menurut Jean-Luc Marion, adalah ‘Tuhan-tanpa-Ada’ (God without Being). Fase ini tidaklah berarti bahwa Tuhan tidak ada (to be), melainkan bahwa Tuhan harus dibebaskan dari segala kategori dan kondisi yang mengikat eksistensi sebagaimana kita alami sebagai manusia, kita harus ada (to be) dulu, baru dapat melakukan segala kegiatan kita.]]]>
<![CDATA[KRITISISME KANT: RELEVANSINYA BAGI TEOLOGI ISLAM DAN KEMISKINAN ]]>
<![CDATA[Novian Widiadharma]]>;
<![CDATA[Muhammad Arif]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 16, No 1 (2016) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2016.%x
<![CDATA[Poverty is the real phenomena within Indonesian Muslim communities. In order to be actual, Islamic Theology should give the answer to this real problem within ummah i.e. the problem of poverty. The question is could the theology to answer the problem of poverty? This research tries to reflect to Criticism developed by Immanuel Kant. By its criticism Kant successfully answer the question whether the metaphysics as a science is possible? However finally Kant tends to reject the validity of the metaphysics as a science, he still accepts the principle of synthesis a priori as a mode of science. In order to make Islamic Theology discourses could answer the problem of poverty, the Islamic Theology should learn from Kant criticism project. The Islamic Theology should move from a priory approach to synthetic a priory approach. Because without the support of historical-empirical approach in the social sciences, the a priori-ahistoris character of lslamic Theology toward social facts will never able to answer the problem ofpoverty within Indonesian Muslim communities.]]>
