scholarly journals The History and Contribution of Philosophy in Islamic Thought

2020 ◽  
Vol 26 (2) ◽  
pp. 317-334
Author(s):  
Robby Habiba Abror
Keyword(s):  
Qualitative Method ◽  
Arabian Peninsula ◽  
Islamic Education ◽  
Material Objects ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Islamic Thought ◽  
Islamic Empire ◽  
History Of ◽  
Intellectual Creativity

The purpose of this study was to provide information about the Islamic philosophical discourse that contributed to the world of Islamic education in particular and Islamic intellectual property in general. This research used a qualitative method with a literature review in collecting material objects. This research found that the Islamic philosophy originated from the Greek philosophy, especially the Peripatetic tradition and its Neo-Platonism style, but were not imitations of it. The Islamic philosophy that grew from a distinctive Islamic culture gave birth to authentic intellectual creativity products in the history of Islamic thought and civilization. The Islamic philosophy was actually a mixture of Aristotelianism and Neo-Platonism since Greek works had been translated into Arabic and spread across the Arabian Peninsula during the Abbasid Dynasty in the Islamic empire. However, the Islamic philosophy could harmonize Aristotle and Plato; and successfully reconciled reasons and revelations. It can be concluded that the Islamic philosophy was not stagnant, but was dynamic and always actual in producing philosophical ideas that could provide solutions for this era.

scholarly journals Papers of Islamic Thought Figures of Al-Farabi

2021 ◽  
Author(s):  
M Makbul
Keyword(s):  
Western World ◽  
Islamic Philosophy ◽  
The West ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
12Th Century ◽  
Islamic Thought ◽  
The World ◽  
Differences Of Opinion ◽  
History Of

Islam with its culture has been running for approximately 15 centuries. In such a long journey there are 5 amazing journey centuries in philosophical thought, namely between the 7th century to the 12th century. During that time, the Islamic philosophers thought about how the position of humans with others, humans with nature and humans with God, using their minds. They think systematically, analytically and critically, thus giving birth to Islamic philosophers who have high abilities because of their wisdom. Islamic philosophy grows and develops in two different areas, namely philosophy in the Masyriqi region (east) and philosophy in the Maghreb region (West). After Islam came, the Arabs controlled the areas of Persia, Syria and Egypt. So that the center of government moved from Medina to Damascus. At that time, two major cities emerged that played an important role in the history of Islamic thought, namely Basra and Kufa.Islamic philosophy in the eastern part of the world is different from the philosophy of Islam in the western world. Among the Islamic philosophers in the two regions there were differences of opinion on various points of thought. In the East there are several prominent philosophers, such as al-Kindi, al-Farabi and Ibn Sina. While in the West there are also some well-known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn Rushd.

scholarly journals Study of History of Al-Bukhari on the Differences and the Relevance of the Role of Islamic Education Institutions with Building Religious Plurality in Indonesia

2021 ◽  
Vol 3 (3) ◽  
pp. 438-448
Author(s):  
Shobirin ◽  
Guntur Dwi Purwanto ◽  
Naqiyah ◽  
Mohamad Anton Athoillah
Keyword(s):  
Qualitative Method ◽  
Islamic Education ◽  
Educational Institutions ◽  
Literature Study ◽  
Scientific Publications ◽  
Written Narratives ◽  
Religious Plurality ◽  
Analysis Technique ◽  
History Of

This article discusses the Hadith of Al-Bukhari's history about the differences and relevance of the role of Islamic educational institutions in building religious plurality in Indonesia. Indonesia is a country that has the motto bhinneka tunggal ika. The plurality of plurality is highly upheld and respected. This study was written using a qualitative method with a literature study as an approach. The type of data in this article is in the form of written narratives or documents contained in the publication of Hadith History of Al-Bukhari about the differences and related scientific works that have been published. The technique of collecting data is by tracing some related scientific publications. The analysis technique used is through the use of the takhrīj al-hadīth application which is followed by sharh al-hadīth, both al-turathi and al-mu'āsir. This article describes that the Hadith of Al-Bukhari's history regarding differences is seen as relevant to the role of Islamic educational institutions in building religious plurality in Indonesia.

Ikhwan al-Safa’

2018 ◽  
Author(s):  
Ian Richard Netton
Keyword(s):  
Eleventh Century ◽  
Fifth Century ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Actual Knowledge ◽  
Final Goal ◽  
History Of ◽  
Good Living

The philosophy of the group of Arab philosophers of the fourth or fifth century AH (tenth or eleventh century ad) known as the Ikhwan al-Safa’ (Brethren of Purity) is a curious but fascinating mixture of the Qur’anic, the Aristotelian and the Neoplatonic. The group wrote fifty-two epistles, which are encyclopedic in range, covering matters as diverse as arithmetic, theology, magic and embryology. Their numerology owes a debt to Pythagoras, their metaphysics are Aristotelian and Neoplatonic and they incorporate also a few Platonic notions into their philosophy. The latter, however, is more than a mere synthesis of elements from Greek philosophy, for it is underpinned by a considerable Qur’anic substratum. There are profound links between the epistemology and the soteriology (doctrine of salvation) of the Ikhwan, and it would not be an exaggeration to say that the former feeds the latter. In the history of Islamic philosophy the Ikhwan illustrate a group where the Aristotelian and the Neoplatonic clash head-on and where no attempt is made to reconcile competing and contradictory notions of God, whom the Epistles treat in both Qur’anic and Neoplatonic fashion. The final goal of the Ikhwan is salvation; their Brotherhood is the ship of that salvation, and they foster a spirit of asceticism and good living accompanied by ‘actual knowledge’ as aids to that longed-for salvation.

scholarly journals Evolusi institusi pendidikan Islam klasik evolution of classical Islamic education institutions

At- Tarbawi ◽  
2020 ◽  
Vol 12 (1) ◽  
pp. 61-75
Author(s):  
Muhammad Yunus Ibrahim
Keyword(s):  
Family Environment ◽  
Learning Process ◽  
Arabian Peninsula ◽  
Educational Process ◽  
Islamic Education ◽  
Educational Institutions ◽  
The Family ◽  
Islamic Jurisprudence ◽  
History Of ◽  
Education Process

This article aims to export the History of Islamic Education which has lasted approximately 14 centuriesago, that is, since the prophet Muhammad was sent to be an apostle. Initially education took place simply,with the mosque as the center of the learning process, the Koran and Hadith as the main curriculum of theProphet himself acted as a teacher in the education process, but after the Prophet's death Islam continuedto develop to the end of the Arabian peninsula. Islamic educational institutions are very important inachieving the success of the education process, because the institution functions as a mediator inregulating the course of the educational process. Nowadays it seems that education cannot be called ifthere is no institution. Because education plays a central role in Islam. Science becomes the backbone ofIslamic teachings. More than 800 verses of the Qur’an mention, allude or discuss the importance of science.Just a comparison, only 90 Qur'anic verses discuss fiqh or Islamic jurisprudence. Islamic education, is veryclosely related to educational institutions because an Islamic education has an institution that helps.Islamic educational institutions are a place or place where the process of Islamic education takes placesimultaneously with the process of civilization, and it starts from the family environment.

scholarly journals Menguak Hal-Hal Penting Dalam Pemikiran Filsafat al-Kindi

2019 ◽  
Vol 6 (2) ◽  
pp. 191-206
Author(s):  
Havis Aravik ◽  
Hoirul Amri
Keyword(s):  
Content Analysis ◽  
Descriptive Analysis ◽  
Greek Philosophy ◽  
Philosophical Thinking ◽  
Islamic World ◽  
Library Research ◽  
Islamic Thought ◽  
History Of ◽  
Qualitative Descriptive ◽  
The Relationship

AbstractThe history of Islamic thought is inseparable from the transformation of knowledge from cultural thoughts outside of Islam, including Greek philosophy. The project was initiated by the Abbasids and reached its peak when power was held by the Caliph al-Harun Ar-Rasyid and al-Makmun. The most meritorious person and considered the first philosopher in the Islamic world was al-Kindi. This article discusses important matters in al-Kindi's philosophical thinking. With the aim to find out how the philosophical thinking of al-Kindi. This article uses library-based qualitative research with a qualitative descriptive approach and technical descriptive analysis and content analysis. The results of this study show that al-Kindi was a philosopher who brought philosophy into the Islamic world. The things in al-Kindi's thinking are the relationship between Religion and Philosophy, divinity philosophy, philosophy of soul, mind, and spirit, infinity to the concept of reason.Keywords: al-Kindi, Philosophy, God, Spirit, and Intellect. AbstrakSejarah pemikiran Islam tidak lepas dari transformasi ilmu dari pemikiran-pemikiran kebudayaan di luar agama Islam, termasuk filsafat Yunani. Proyek tersebut digagas oleh Bani Abbasiyyah dan mencapai puncaknya ketika kekuasaan dipegang oleh Khalifah al-Harun Ar-Rasyid dan al-Makmun. Orang yang paling berjasa dan dianggap filosof pertama dalam dunia Islam adalah al-Kindi. Artikel ini membahas tentang hal-hal penting dalam pemikiran filsafat al-Kindi. Dengan tujuan untuk mengetahui bagaimana pemikiran filsafat al-Kindi. Artikel ini menggunakan penelitian kualitatif berbasis kepustakaan (library research) dengan pendekatan deskriptif kualitatif dan teknis analisis deskriptif dan content analysis. Hasil penelitian ini memperlihatkan bahwa al-Kindi merupakan seorang filosof yang membawa filsafat ke dalam dunia Islam. Hal-hal dalam pemikiran al-Kindi adalah hubungan Agama dan Filsafat, filsafat ketuhanan, filsafat jiwa, akal dan ruh, ketakterhinggaan sampai konsep akal.Kata Kunci: al-Kindi, Filsafat, Tuhan, Ruh dan Akal.

scholarly journals TOPONIM PADA MASA PEMERINTAHAN KESULTANAN PALEMBANG DARUSALLAM DI KECAMATAN ILIR TIMUR 1 PALEMBANG

Siddhayatra ◽  
2019 ◽  
Vol 23 (1) ◽  
pp. 49
Author(s):  
Refico Apriansyah ◽  
Ahmad Zamhari Zamhari
Keyword(s):  
Data Collection ◽  
Direct Observation ◽  
Qualitative Method ◽  
Research Results ◽  
Islamic Empire ◽  
History Of ◽  
The Government ◽  
Historical Sites ◽  
Musi River ◽  
Cultural Data

East Ilir District I Palembang contains a wealth of historical and cultural data such as historical sites from the time of Sriwijaya to Colonial especially on toponymous studies. The purpose of this research is to know the value of toponym history during the reign of Sultanate of Palembang Darusallam in subdistrict of ilir east I Palembang. This study uses descriptive qualitative method is a method that talked about the results of observation interviewsor penelaan documents. This research is also systematically there are main activities ysng done: Technique of data collection through activity of direct observation to research location. From the research results can be concluded that the history of toponyms in East Ilir District I Palembang has a relationship with the history of the government of the Islamic empire in Palembang Palembang Sultanate Darusallam. The toponymous study in East Ilir I Palembang Sub-district is a lot of historical relics such as Kepandean Street (Iron Craft), Sayangan Street (Copper Craftsmen), Street Segaran (Swimming Baths), Tengkuruk River Road (Son of Musi River), Angsoko Temple Road (Temple Complex and Tomb of Prince Madi Angsoko of the kingdom of Palembang) as well as toponyms in the form of Nationalism and Geographical form (Natural Results).

Intellectualism in Higher Islamic Traditional Studies

2007 ◽  
Vol 24 (3) ◽  
pp. 92-115
Author(s):  
Rosnani Hashim
Keyword(s):  
Academic Freedom ◽  
Teaching Methods ◽  
Basic Problem ◽  
Islamic Education ◽  
Islamic Philosophy ◽  
The Past ◽  
Curriculum Structure ◽  
Islamic Thought ◽  
Ethical Thinking ◽  
State Of Affairs

The number of faculties and universities offering Islamic traditional sciences or studies has slowly increased over the past decades. However, the Islamic community has not felt their graduates’ impact other than as teachers or religious personnel. In fact, if the criteria used to assess Islamic education is the growth of a genuine, original, and adequate Islamic thought or intellectualism, then most of these institutions have failed to provide such an education. I examine the goals and curriculum of higher Islamic education and the conditions conducive for the growth of intellectualism. I argue that poor pedagogy, which does not offer teaching methods that encourage critical and ethical thinking, contributed to the state of affairs. Further, I argue that the basic problem is the inadequate conceptualization of knowledge as regards Islamic epistemology in the curriculum and the lack of academic freedom. I assert that the issue of what knowledge is most valuable for today’s intellectual and ethical Muslims has not been resolved and that this affects the curriculum structure and, inevitably, the programs of Islamic traditional sciences. The need to reintroduce Islamic philosophy into the curriculum is one of this article’s major arguments.

Intellectualism in Higher Islamic Traditional Studies

2007 ◽  
Vol 24 (3) ◽  
pp. 92-115
Author(s):  
Rosnani Hashim
Keyword(s):  
Academic Freedom ◽  
Teaching Methods ◽  
Basic Problem ◽  
Islamic Education ◽  
Islamic Philosophy ◽  
The Past ◽  
Curriculum Structure ◽  
Islamic Thought ◽  
Ethical Thinking ◽  
State Of Affairs

The number of faculties and universities offering Islamic traditional sciences or studies has slowly increased over the past decades. However, the Islamic community has not felt their graduates’ impact other than as teachers or religious personnel. In fact, if the criteria used to assess Islamic education is the growth of a genuine, original, and adequate Islamic thought or intellectualism, then most of these institutions have failed to provide such an education. I examine the goals and curriculum of higher Islamic education and the conditions conducive for the growth of intellectualism. I argue that poor pedagogy, which does not offer teaching methods that encourage critical and ethical thinking, contributed to the state of affairs. Further, I argue that the basic problem is the inadequate conceptualization of knowledge as regards Islamic epistemology in the curriculum and the lack of academic freedom. I assert that the issue of what knowledge is most valuable for today’s intellectual and ethical Muslims has not been resolved and that this affects the curriculum structure and, inevitably, the programs of Islamic traditional sciences. The need to reintroduce Islamic philosophy into the curriculum is one of this article’s major arguments.

scholarly journals Arabic Grammar Traditions in Gibe and Harär: Regional Continuity vs Specificity of Scholarship

Aethiopica ◽  
2017 ◽  
Vol 19 ◽  
pp. 113-134
Author(s):  
Sara Fani
Keyword(s):  
North Africa ◽  
Core Curriculum ◽  
Arabian Peninsula ◽  
Islamic Education ◽  
Trade Routes ◽  
History Of ◽  
Intellectual Networks ◽  
The One ◽  
Manuscript Collections ◽  
Traditional Grammar

The present study is based on the analysis of manuscript collections of two regions of Ethiopia in part collected during two field missions and in part already known. Gibe and Harär areas were chosen both for the interesting history of their Islamisation and for their location directed towards West and North Africa from the one side, and East Africa and the Arabian peninsula from the other. Among the different fields of Islamic education, Arabic grammar has been identified as a subject not specific to certain collections or areas, being Arabic learning at the base of every Islamic curriculum studiorum. The traditional core curriculum for Arabic learning has been determined according to the presence of traditional grammar works together with their comments, abridgements, glosses etc. in order to highlight possible specificities or common traditions between the two areas and between these and the surrounding regions through implicit intellectual networks along the historical trade routes.

scholarly journals Sejarah Lembaga Pendidikan Islam di Indonesia sebelum Kemerdekaan (Abad 7 dan 8 Masehi)

2018 ◽  
Vol 4 (2) ◽  
pp. 55-65
Author(s):  
Iskandar
Keyword(s):  
Learning Process ◽  
Arabian Peninsula ◽  
Boarding Schools ◽  
Islamic Education ◽  
The World ◽  
History Of

The history of Islam inscribed on the archipelago is actually inseparable from the development of Islamic education in Indonesia. To be precise, the development of Islamic education has an age that is almost the same as the history of Islamic travel in Indonesia. The history of Islamic education is as old as the entry of Islam into Indonesia. This is because the followers of Islam who were still relatively new at that time, will certainly learn and understand about the teachings of Islam. Even though in a simple sense, the learning process that time had happened. From here, Islamic education began to emerge. Where at frst they studied in homes, langgar/surau, mosques and later developed into boarding schools. The development of Islam in the Arabian Peninsula in the 7th century has implications for the spread of Islam to various parts of the world with several channels of the Islamization process in Indonesia, namely, trade, marriage, art, and education.

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