Journal of Islamic Thought and Philosophy
Journal of Islamic Thought and Philosophy is a peer-reviewed journal by the Master of Aqidah and Islamic Philosophy Study Program at UIN Sunan Ampel Surabaya. This journal provides scientific publications for research related to the themes of Islamic thought and philosophy. Taking a broad view of the subject, the journal brings together all the disciplinary perspectives of Islamic scholarship and philosophy. Publishes peer-reviewed articles on historical, cultural, social, philosophical, social media, anthropological, literary, artistic and other aspects of Islamic theology, Islamic Philosophy, Islamic Theology, Islamic Thought. By promoting an understanding of diverse Islamic Theology, Islamic Philosophy, and Islamic Thought in thought, practice and in its cultural and social context, the journal aims to become one of the world’s leading platforms for new discoveries. and discussions from the fields of Islamic Thought, Islamic theology and Philosophy.
Articles
96 Documents
<![CDATA[Teologi Sunni: Perbedaan Teologi Asy’ari dan Maturidi ]]>
<![CDATA[Istifarin, Nur Annisa]]>;
<![CDATA[Nurnajib, Zavira Orcana]]>;
<![CDATA[Alfani, Mukhammad]]>;
<![CDATA[Vidityas, Siti]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 1 (2023): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.1.102-127
<![CDATA[Ash'ariyah is a traditional theology of thought which was composed by Abu Hasan Al-Asy'ari (935) as a reaction to Mu'tazilah theology. The Ash'ari theology of thought is generally embraced by Muslims who adhere to the Sunni theology of thought. Maturidiyah is a theology of kalam which is based on the use of arguments and theorem of aqli kalami is also a theology in Islam which is a teaching of rational technology. This genre was founded by Abu Mansur Muhammad bin Muhammad bin Mahmud Almaturidi. In the classification of Islamic theology, Asy'aria and Maturidi are called Ahl Sunnah wal Jamaah. This study uses the method of literature study, aims to explain and describe how the history of the birth of Asy'ariyah and its thoughts. Al-Asy'ari concluded that reason and proof or texts are equally important. Meanwhile, Maturidi gives great authority to human reason, without exaggerating or exceeding limits]]>
<![CDATA[Maqasid Al-Shari’ah is a Divine Shield of Islamic Policy ]]>
<![CDATA[Bhat, Ali Muhammad]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.128-150
<![CDATA[Shari’ah is the divine law for human beings to regulate their lives according to the will of God. In academia, it became a central focus for a large number of Muslim and non-Muslim scholars. Some considered it revealed law while others considered it a Juristic extraction of law known worldwide as jurisprudence. But it is obvious it is divine in nature as elaborated by Muslim scholarship as per need and requirement for human welfare. In the contemporary era under the influence of secular teachings, the Euro-centric scholarship cogitates it as a private affair but relevant to some issues of Muslim life called personal law affairs and rituals but, Muslim scholarship considered standardized law related to all affairs of life from polity to justice so as to achieve nearness of God (taqwa). It is noteworthy that, though Ghazali codified Maqasid al-Shari’ah within five objectives, other scholars included other necessary aspects that govern all affairs of human life, so that no one will be ill-treated. They uphold that it is a human welfare methodology that necessarily, safeguards human interests at local and international levels and makes it incumbent to regulate Muslim life through inclusive and exclusive methods on a priority basis.]]>
<![CDATA[Kontestasi dan Kontekstualisasi Filsafat Islam di Tengah Modernitas ]]>
<![CDATA[Fiqron, Mohamad Za'in]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.151-169
<![CDATA[Modernity is characterized by the growth and development of science and knowledge since the Renaissance movement occurred. As is known, there is a strong impression that Islamic philosophy has stopped after Ibn Rushd. There are even claims that Islamic philosophy has suffered a setback. This article aims to explain the contextualization of Islamic philosophy in the modern world and answer the challenges of modernity. This article includes qualitative research with a library model. The data is taken from various literature on Islamic philosophy, especially the latest references. Then it was analyzed using Heidegger's facticity hermeneutic method. Application in this study, the author tends to focus on the tendency of readers of various texts related to the topic of this article. The results of this study show that Islamic philosophy is able to respond to the splendor of modernity, namely the presence of a dialogue between tradition and modernity. In this way, intellectual heritage is not defeated by the development of modernity, but is contextualized by way of reconstruction or deconstruction. This reading is interesting because Islamic philosophy should receive special attention in the midst of the onslaught of science and secularization. So that the reading of Islamic philosophy is not obsolete, but needs further contextualization.]]>
<![CDATA[Imam Syafi’i dan Penolakan Metode Rasional dalam Ilmu Kalam ]]>
<![CDATA[Fitria, Lailatul]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.170-184
<![CDATA[This article discusses Imam Syafi'i's thoughts on the idea of rational methods in kalam science. The rational method used by Mutakalimun, especially the Muktazilah school, placed reason in the dominance of extreme theology. This is clearly a concern for Imam Syafi'i that the belief in deifying reason is a very dangerous thing because it can damage the purity of the faith itself. From this problem, why did the rationalist method later become the main idea of criticism of the doctrine of rationalists such as the Muktazilah who deified the 'aql argument over the naql argument? From this, Imam Syafi'i opposes the existence of kalam scientific thinking methods with basics that are in accordance with the scope of science based on arguments for rejecting the rational approach as the only way to understand faith.]]>
<![CDATA[Paradigma Tafsir Egalitarianisme Zaitunah Subhan dalam Tafsir Kebencian ]]>
<![CDATA[Khotimah, Husnul]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.185-207
<![CDATA[This article talks about Zaitunah Subhan's paradigm, which tries to interpret the verses on the equality of men and women with an egalitarian paradigm. The interpretation of the relationship between men and women, in general, is still dominated by the classical interpretation, which interprets women as originating from the rib of the Prophet Adam. This interpretation has implications for the marginalization of women as second-class creatures. The research results show that Zaitunah Subhan's paradigm in interpreting verses tends to follow the interpretation pattern of contemporary commentators such as Muhammad Abduh and Rasyid Ridha. In the context of Indonesian commentators, Zaitunah Subhan appears in line with the interpretations of Hamka, Quraish Shihab and Mahmud Yunus. These contemporary commentators do not agree with the meaning which states that women were created from the ribs of the Prophet Adam, but were created from one self (nafs wahidah). This meaning of Zaitunah Subhan has implications for opening up space for women to be able to live as equals as men. Men and women are essentially equal, except for devotion to God and the natural biological aspects that exist in women, that is the difference between men and women, more than that it is nothing but social ties that are deliberately created by patriarchy to marginalize women.]]>
<![CDATA[Criticism of Jacques Derrida's Deconstruction Application to Al-Qur'an Verses ]]>
<![CDATA[Fajriyaturrohmah, Fajriyaturrohmah]]>;
<![CDATA[Labib, Muhammad Alfreda Daib Insan]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.208-218
<![CDATA[Derrida's deconstruction is one of the contemporary ideas in the world of philosophy of language. This concept seeks to completely overhaul the meaning of a text so that the reader is not trapped in a meaning that has been constructed for a long time. Studies related to Deconstruction are interesting to be studied from various aspects. In this article, the method used is descriptive analysis and the type of research is literature research. While the problems studied are the definition, background, urgency, and working concept of Deconstruction. In addition, the core of this paper discusses criticism of the application of Deconstruction to the Qur'anic verse contained in one of the articles in the Journal. The results of the study show that Derrida's Deconstruction is a new breakthrough in the world of linguistic philosophy that frees the reader to interpret what is in his mind from the results of reading the text. Other results show that the Deconstruction of Derrida is not suitable for use in the application of Qur'anic verses.]]>
<![CDATA[Makna Hari Akhir dalam QS. al-Haqqah Perspektif Semiotika Analitis Charles Sanders Pierce ]]>
<![CDATA[Zahrotun, Zahrotun]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.219-238
<![CDATA[This writing aims to examine the meaning of the Day of Judgment in Surah Al-Haqqah and analyze the vocabulary within it through the semiotics of Charles Sanders Pierce. Pierce's semiotics divides signs based on their relationship between the representamen and the object into three categories: icon, index, and symbol. Surah Al-Haqqah depicts a horrifying and tense atmosphere for those who are disobedient in this world. The depiction of human deeds, both good and bad, is evident. No creature can hide from Him. This research adopts a qualitative approach. The results of the analysis in this study are as follows: out of the fifty-two verses in Surah Al-Haqqah, there are six quoted icons related to the Day of Judgment. Secondly, there are ten scattered indexical quotes within Surah Al-Haqqah. Thirdly, out of the fifty-two verses in Surah Al-Haqqah, the most frequently found signs in the form of symbols, amounting to seventeen verses.]]>
<![CDATA[Analisis Intertekstual Kristeva; antara Metode Ilmiah Rudolf Carnap dan Pemahaman Hadis Muhammad Syuhudi Ismail ]]>
<![CDATA[Almuttaqin, Muhammad]]>;
<![CDATA[Irwansya, Irwansya]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 2 No. 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2023.2.2.239-258
<![CDATA[This study explores the differences in approach between the scientific method and critical discussion of hadith in the thought of Rudolf Carnap and Muhammad Shuhudi Ismail. Carnap emphasized empirical verification, while Shuhudi Ismail highlighted the historical and cultural context in the understanding of hadith. The research aims to analyze the implications and integration of these two approaches in hadith analysis, as well as identify their potential integration in the perspective of Julia Kristeva. This study uses text analysis to compare Carnap and Syuhudi Ismail's perspectives on the scientific method and critical discussion of hadith. The integration of this approach is analyzed through Kristeva's intertextual approach. The results showed a difference between Carnap's approach that focused on empirical verification and rigorous logic and Syuhudi Ismail's contextual approach that emphasized understanding hadith in historical and cultural contexts. The integration of these two perspectives through Kristeva's intertextual analysis allows for a deeper and scientifically strong understanding of understanding in hadith studies.]]>
<![CDATA[Measuring the Meaning of Gender Equality Using Islamic and Christian Views ]]>
<![CDATA[Azizah, Nur]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 3 No. 1 (2024): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2024.3.1.121-136
<![CDATA[Gender equality is still an issue that attracts attention today, especially in Indonesia where people's understanding of this concept is still unclear. This article highlights the common misconception that gender equality leads to gender homogenization, when in fact the movement aims to eliminate discrimination against women in various aspects of life. This study aims to deepen understanding of gender equality from Islamic and Christian perspectives through qualitative research using the literature study method. The findings show that both Islam and Christianity recognize gender equality in their views, affirming that women have equal rights with men before God. The Koran and Islamic teachings emphasize the importance of fair treatment of women, while Christianity emphasizes human equality before God without distinction of gender.]]>
<![CDATA[Happiness in the Philosophical View of Al-Ghazali And Al-Farabi ]]>
<![CDATA[Tarwiyyah, Hanik L.]]>
<![CDATA[ Journal of Islamic Thought and Philosophy Vol. 3 No. 1 (2024): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Ampel Surabaya ]]>
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DOI: 10.15642/jitp.2024.3.1.1-19
<![CDATA[Happiness, as the ultimate goal of every individual, continues to be a never-ending topic of discussion. In this study, focus is placed on two great Muslim philosophers, Al-Ghazali and Al-Farabi, who have different philosophical backgrounds. Al-Farabi, an Aristotelian, and Al-Ghazali, a sharp critic of this school, encourage us to explore the nature and approach to happiness from their perspectives. Taking into account the differences in their philosophical backgrounds, this study aims to detail the ideas related to happiness promoted by Al-Ghazali and Al-Farabi. Through descriptive analysis and literature study, this research reveals the essence of happiness in their views and explores practical ways to achieve it. The results of this study show that both Al-Ghazali and Al-Farabi agree that true happiness can only be achieved through deep knowledge of God. However, both have different characteristics in the path to happiness]]>
