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<![CDATA[KONTRIBUSI POSITIF ORIENTALISME: KAJIAN ATAS REINHART DOZY (1820-1883 M) ]]>
<![CDATA[Ghulam Falach]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-06
<![CDATA[The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of Islamic history. Some famous orientalism figures, one of them is Reinhart Dozy, a famous orientelism from the Netherlands with the concept of literacy in the history of Islamic civilization in Spain. Even though he received a lot of criticism and appreciation from both orientalists and Muslim thinkers, his literary work has had a great influence on Islamic civilization. The discussion steps of this study are entirely carried out using qualitative research that is library research. To be more useful and function properly, this paper is equipped with an explanation using the method of description, interpretation and analysis of data in each discussion. This is done, none other than to focus the discussion to produce a consistent and comprehensive understanding.]]>
<![CDATA[PEMIKIRAN TASAWUF FALSAFI AWAL: RABI’AH AL-‘ADAWIYYAH, AL-BUSTAMĪ, DAN AL-HALLAJ ]]>
<![CDATA[Mubaidi Sulaeman]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-01
<![CDATA[Many researchers believe that the philosophical Sufism tradition in Islam only emerged in the sixth century Hijriah. Is that right? If it is explored in more depth, it will soon be found that this is not quite right because long before that, in the Islamic tradition there were already some thoughts of Sufism that tended to lead to philosophical Sufism. Among the philosophical ideas of Sufism that were born in this early period were mahabbah, Ilahiyyah, fana', ittihad, and Hulul. Therefore, in this paper the author tries to describe the initial philosophical Sufism thought contained in the thoughts of three Sufi figures, namely Rabi'ah al-'Adawiyyah, alBustami, and al-Hallaj. By presenting the philosophical Sufism thought that exists in their works, this article shows that the philosophical Sufism tradition in Islam has emerged long before the sixth century Hijriah, as is often believed by many circles.]]>
<![CDATA[MAKNA PERNIKAHAN DALAM PERSPEKTIF TASAWUF ]]>
<![CDATA[Anisyah Anisyah]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-07
<![CDATA[This article reviews the view of Sufism on marriage. Marriage is one of the human alternatives to fulfill biological needs and is one of the factors why marriage is highly recommended and celibacy is not recommended. Marriage is also a way for someone to be as close to God as possible. Therefore, it is very relevant if the problem of marriage is seen in the perspective of Sufism and applies the values of Sufism in human life as a provision for someone to build a household ark that is sakinah mawwadah and wa rohmah.]]>
<![CDATA[TINJAUAN DEKONSTRUKTIF ATAS KONSEP OTORITAS KHALED M. ABOU EL-FADL ]]>
<![CDATA[Abdulloh Hanif]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-02
<![CDATA[This article discusses a deconstructive review of the concept of authority of Khaled M. Abou el-Fadl. The phenomenon of authoritarianism is now the most troubling phenomenon for the development of contemporary Islamic thought. This phenomenon not only describes a rigid and undeveloped tradition of Islamic thought, but also has an impact on immoderate socio-religious behavior. Khaled M. Abou el-Fadl described this phenomenon as a consequence of human representation of Islamic authority. In terms of representation by authoritative humans, humans are often treated authoritatively and out of the substance of Islamic authority itself. This authoritarian attitude in treating the authoritative foundation of Islam is what Khaled calls authoritarianism. It can reside in humans and manipulate meanings into interpretations which often only serve the interests of some people. Through the deconstruction method, authoritarianism does not only appear as an arbitrary attitude towards authority, but also shows a conceptual network that indirectly shifts the construction of authority itself. Khaled, besides showing an attitude of "overcoming" authority, also shows the loss of the element of morality from the authority structure itself. So that the phenomenon of authoritarianism is not only a problem of intellectuality, but also morality, between humans and authorities in discourse space.]]>
<![CDATA[ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA ]]>
<![CDATA[Ilham Maulana]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-03
<![CDATA[Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.]]>
<![CDATA[KALIGRAFI ISLAM DALAM PERSPEKTIF FILSAFAT SENI ]]>
<![CDATA[Syahrul Kirom]]>;
<![CDATA[Alif Lukmanul Hakim]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2001-04
<![CDATA[This article discusses Islamic calligraphy from the perspective of art philosophy. Islamic calligraphy (the art of letter painting) turns out to have values of beauty, uniqueness and spiritual value and has symbolic meaning for Islamic culture. Calligraphy art has religious spiritual meaning and value that causes a person to experience eschatology. Therefore, in this article the author is interested in analyzing Islamic calligraphy with an art philosophy approach. The method used is descriptiveanalytical. This Arabic calligraphy art writer studies by analyzing through its formal object is the philosophy of art. While the material object is to study the meaning of religious-spiritualism which is more philosophical in understanding Islamic calligraphy. The results of this study found that the fact that the art of Islamic calligraphy has beautiful aesthetic values is full of faith and devotion. The existence of Islamic calligraphy art provides meaning and understanding of the process of achieving a very transcendental idea to God.]]>
<![CDATA[APPROPRIASI TEORI KRITIS OLEH PARA PEMIKIR MUSLIM ]]>
<![CDATA[Hendragunawan Sardjan Thayf]]>;
<![CDATA[Muhammad Mukhtasar Syamsuddin]]>;
<![CDATA[Supartiningsih Supartiningsih]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 2 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2002-03
<![CDATA[Critical Theory, especially of the Frankfurt School variant, is one of the theoretical and methodological lenses used quite often by contemporary Islamic thinkers. One thinker who is explicit in his adoption and adaptation of the thinking of the Frankfurt School is Fawzia Gilani-Williams who proposes an "Islamic Critical Theory". This article responds to her thought and at the same time departs from it to explore further the acceptance of this neo-Marxist thought in the discourse developed by Muslim intellectuals. At the same time, this article provides a response to the Islamization project of this idea, but also shows that at the most basic critical point, there is a parallelism between the Islamic ideals and the ideological ideals of the Frankfurt School Critical Theory.]]>
<![CDATA[PARIPATETIC TRADITION AND METAPHYSICS IN AL-FARABI’S PHILOSOPHY: THE WAY OF HAPINESS ]]>
<![CDATA[Aulia Rachman]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 2 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2002-04
<![CDATA[AbstractThis article discusses about metaphysics in al Farabi's peripatetic philosophy, particularly about happiness. In the historical study of philosophy, this belief was grounded through the peripatetic method. In this peripatetic tradition, there are several central themes that become profound discourses in philosophical discourse, including metaphysical concepts. The metaphysical concept has a unique distinction in its position in Islamic philosophy. One of them is from Al-Farabi's view, which views that mastery of metaphysical concepts has an important role in creating happiness. For this reason, this paper will discuss what is the peripatetic tradition in history, metaphysical concepts that exist in the realms of Islamic philosophy and discuss the relationship between metaphysical concepts and the concept of happiness owned by Islamic philosophers, namely Abu Nasir Muhammad bin al-Farakh Al-Farabi (872-951).]]>
<![CDATA[KIRI ISLAM HASSAN HANAFI DAN RELEVANSINYA DENGAN PERISTIWA PENINDASAN MUSLIM UGHIUR CHINA TAHUN 2019 ]]>
<![CDATA[Rohmatun Nafi'ah]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 2 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2002-05
<![CDATA[This article discusses about Hasan Hanafi's Islamic Left Concept and its relevance to Muslim oppression in Uighur China. The Hasan Hanafi's Islamic Left Conceptarethe idea of a campaign of fight colonialism, retardation, and campaign of strive for independence, justice, and unite Muslims in one unit, al Jami’ah al-Islamiyyah or al- Jamiah Al- Syarqiyah. The Hasan Hanafi's Islamic Left Concept are interesting to study its relevance to Muslim oppression in Uighur China. In China there are regulations that prohibit the spread of Uighur Muslims. This article use qualitative and descriptive-analytical approaches with library data source. The finding of this article is thatthe relevance of Hasan Hanafi's Islamic Left to the events of China's Uighur Muslim oppression lies in the second pillar of the concept of Islamic Left, that is the urgency of challenging Western civilizationby re-actualizing Islamic thought using liberation theology.]]>
<![CDATA[KONSEP MAHABBAH JALALUDDIN RUMI ]]>
<![CDATA[assya octafany]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 20, No 2 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2020.2002-06
<![CDATA[This article explores Rumi's mahabbah concept. Currently, in society, the concept of love is degrading in meaning, resulting in its constriction. This is because the concept of mahabbah, which we usually refer to as "love," is unfamiliar to the general population. In general, society equates love with liking the other sex. Spite of the fact , Rumi asserts that love is not confined to that. The notion of love will be addressed in this study via the lens of Jalaluddin Rumi, specifically the nature of love and its application in life. The findings of this study provide an outline of the type of love that people should possess: love powerful enough to cause someone to love their god.]]>
