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<![CDATA[RESENSI - Persiapan Mental Sebelum Berfilsafat dan Belajar Filsafat ]]>
<![CDATA[Maria Ulfa]]>
<![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[Judul Buku: Sebelum Filsafat, Pemahaman Awal Untuk Para PeminatFilsafatPenulis Buku: Fahruddin FaizPenerbit: FA-Press YogyakartaTahun Terbit: 2014Jumlah Halaman: 152 ]]>
<![CDATA[Eksekusi Mati Javanese Al-Hallaj Dalam Suluk Jawa ]]>
<![CDATA[Muzairi Muzairi]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 2 (2018) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2018.1802-03
<![CDATA[It is very striking how Javanese Al Hallaj in the text of Suluk Jawa here published, is described as a mystic who propagated the “Science of Reality” to the uninitiated public imitating the conduct of Shaikh Siti Jenar, Sunan Panggung, Ki Bebeluk and Shaikh Amongraga. It is my intention here to discuss this common motif of conflict between traditional Javanese mysticism and orthodox, legalistic Islam, as reflected in these traditions, in order to gain some insight into the motif and significance of the Suluk Jawa.]]>
<![CDATA[KALIGRAFI DALAM ESTETIKA ISLAM MENURUT ISMA'IL RAJIAL-FARUQI ]]>
Dian Permatasari
<![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[The calligraphy is an aesthetic expression in Islamic world. Different from another arts activities that some times created controversies, such as the art of sculpture or the art of' living pictures', the existence of caligraphy is regarded as one of sacred arts that 'closely related' to al-Qur'an. According to Ismail Raji al-Faruqi, explained in this article, the calligraphy in Islamic world is not only have the artistic values but also have the theological values. For Faruqi, the art is an expression oftauhid. In this position, tauhid could be explain as the essence of aesthetic and the aesthetic is an expression of tauhid This article stated that tauhid does not confront the art's creativities and does not also face up to the aesthetics audiences.]]>
<![CDATA[FILSAFAT POLITIK ALI ABDUL RAZIQ ]]>
<![CDATA[Rido Putra]]>;
<![CDATA[Rido Putra]]>
<![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.2019.1901-04
<![CDATA[Ali Abdul Raziq is a controversial Islamic thinker, especially when he put forward the concept of a secular state. Ali Abdul Raziq’s secularism which emphasizes the totality of his teachings is a political thought that deserves further study to find out the strengths and weaknesses of the arguments put forward by these Islamic political thinkers. According to Ali Abdul Raziq, the reality of Islamic history does not provide the necessity for a form of political organization called the khilafah and its leader to be called the caliph. The ideal state according to Ali Abdul Raziq is a country based on universal humanism that fights for its people, democracy and social justice, namely a secular state for Muslims and non-Muslims who live in the country.]]>
<![CDATA[AGAMA: ANTARA YANG SAKRAL, YANG PROFAN DAN FENOMENA DESAKRALISASI ]]>
<![CDATA[Tantri Wulandari]]>
<![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[Desacralization of religion in social reality is encouraged by two mutually connected things. The first one is the lack ofunderstanding ofreligion. Religion is only understood in certain aspect such as worship, spiritual training and moral messages. Religion is merely considered as alienation of all human problems oflife. When communicated to the rational school of thought of the western ideologies such as materialism, religion become negated because it cannot give the rational arguments in order to seek the solution of the human problem oflife. The second one is social-political and cultural transformationin society covering social-political situation,social-cultural change of society consisting of cultural and family transition and the challenges of modem life. In addition to the problem of criminality, poverty, hunger, under-development, etc., the traditional-religious society of lndonesia is also faced to the foreign ideologies emerging a kind of discomfort within the given order of social values.]]>
<![CDATA[MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI ]]>
<![CDATA[Mina Wati]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-06
<![CDATA[This article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.” From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb).]]>
<![CDATA[MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI ]]>
<![CDATA[Wati, Mina]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-06
<![CDATA[This article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.†From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb).]]>
<![CDATA[MEMBACA KISAH NABI DAUD MENGGUNAKAN SEMIOTIKA ROLAND BARTHES ]]>
<![CDATA[Jarot Nanang Santoso]]>;
<![CDATA[Indal Abror]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-01
<![CDATA[Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David” symbol from the ideal leader, c) the semic code or the “ark” connotative code means the importance of preserving and preserving relics, d) the proaretic code / action code “David fell” means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops” means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.]]>
<![CDATA[MEMBACA KISAH NABI DAUD MENGGUNAKAN SEMIOTIKA ROLAND BARTHES ]]>
<![CDATA[Santoso, Jarot Nanang]]>;
<![CDATA[Abror, Indal]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-01
<![CDATA[Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David†symbol from the ideal leader, c) the semic code or the “ark†connotative code means the importance of preserving and preserving relics, d)  the proaretic code / action code “David fell†means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops†means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.]]>
<![CDATA[SOSOK RATU ADIL DALAM RAMALAN JAYABAYA ]]>
<![CDATA[Muh Fatkhan]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-07
<![CDATA[The doctrine of Ratu Adil or messias is actually not something new. In various cultures and social institutions, this kind of doctrine is often found, both within a religious framework and within a particular cultural framework. The belief in the arrival of a Ratu Adil is usually a form of opposition that arises naturally when a group of people experiences discrimination, oppression and social, cultural and political constraints. This Messianistic concept is usually in the form of predictions of the coming of a Savior. The following article tries to trace the figure of the Savior who is predicted to come by a king from Kediri who is quite well known and even he himself is also considered the Queen of Justice, namely Prabu Jayabaya.]]>
