scholarly journals MODEL-MODEL EPISTEMOLOGI ISLAM

2005 ◽  
Vol 2 (2) ◽  
Author(s):  
A Khudori Soleh
Keyword(s):  
Islamic Philosophy ◽  
The West ◽  
Islamic Theology ◽  
Islamic Thought ◽  
Way Of Thinking

As well as in the West and the Orient, Islam also recognizes system of thought which include foundation, method, and application. There are at least three models of epistemology in Islamic thought system that is Bayani, Burhani, and Irfani.<br />Bayani is the system of thought, which based his way of thinking on the text, while burhani is the system of thought which based on ratio, and ‘irfani based on intuition. They use methods; exploration of text meaning for bayani. <br />Those three models of epistemology have much contribution on developing Islamic knowledge and sciences. Bayani emerges fiqh and Islamic theology, while burhani comes out Islamic Philosophy, and irfani appears whereas burhani uses trick of ratio, and irfani works on heart purified.Sufism.<br /><br />Keywords: Bayani, Burhani and Irfani

Avicennisme et averroïsme dans la poétique et la rhétorique islamiques médiévales

1998 ◽  
pp. 42-47
Author(s):  
Giovanna Lelli
Keyword(s):  
Legal Culture ◽  
Islamic Philosophy ◽  
The West ◽  
Islamic World ◽  
Cultural Paradigms ◽  
Islamic Thought ◽  
Theory Of Literature

The study of medieval Islamic philosophy is necessary in order to understand Islamic thought, both medieval and contemporary. I propose that the distinction within Islamic thought between two great paradigms, the Avicennian and the Averroistic, is a fertile approach. It is true that in the field of Islamic poetics and rhetoric we find nothing that corresponds to the philosophical and religious opposition between Avicennism and Averroism. Nevertheless, in the medieval Islamic world, besides the official rhetoric which was linked to the legal culture, we can find several elements of these two great cultural paradigms even in the theory of literature. Today, a renewed interest in Islamic aesthetics and philosophy might help the West recompose its fragmented postmodernism, while it could in turn help the Islamic world construct a new, critical and non-fundamentalist approach to its classical authors.

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.

Pemikiran Filsuf Muslim di Wilayah Barat

2018 ◽  
Vol 4 (2) ◽  
pp. 33-44
Author(s):  
Zaprulkan Zaprulkhan
Keyword(s):  
Western Region ◽  
Philosophical Thinking ◽  
Islamic Philosophy ◽  
The West ◽  
Critical Note ◽  
Islamic Thought ◽  
The Western Region

Abstract Islamic philosophy is one part of the tradition of Islamic thought that has developed, both in the East and the West of Islam. In the western part of Islam, Islamic philosophy developed rapidly in the region of Cordova as our mother Andalusia, Spain. It was in the Western region of Islam that a number of well-known philosophers emerged, such as Ibn Bajjah, Ibn Thufail, and Ibn Rusyd. These three great philosophers are very eloquent in developing various philosophical discourses with their unique characteristics which differ from one another. This article tries to explore the philosophical thinking of the three philosophers, and at the end of the discussion is given a critical note on all three of their thoughts.   Abstrak Filsafat Islam adalah salah satu bagian dari tradisi pemikiran Islam yang telah berkembang, baik di Timur maupun di Barat Islam. Di bagian barat Islam, filsafat Islam berkembang pesat di wilayah Cordova sebagai ibu kotaAndalusia, Spanyol. Di wilayah barat Islam inilah sejumlah filsuf terkenal muncul, seperti Ibn Bajjah, Ibn Thufail, dan Ibn Rusyd. Ketiga filsuf besar ini sangat fasih dalam mengembangkan berbagai wacana filosofis dengan karakteristik unik mereka yang berbeda satu sama lain. Artikel ini mencoba mengeksplorasi pemikiran filosofis dari tiga filsuf, dan pada akhir diskusi diberikan catatan kritis pada ketiga pemikiran mereka.

Aristotelianism in Islamic philosophy

2018 ◽  
Author(s):  
Kiki Kennedy-Day
Keyword(s):  
Tenth Century ◽  
Careful Examination ◽  
Islamic Philosophy ◽  
The West ◽  
The Past ◽  
Ibn Rushd ◽  
Islamic Thought

In Arabic, Aristotle was referred to by name as Aristutalis or, more frequently, Aristu, although when quoted he was often referred to by a sobriquet such as ‘the wise man’. Aristotle was also generally known as the First Teacher. Following the initial reception of Hellenistic texts into Islamic thought in al-Kindi’s time, al-Farabi rediscovered a ‘purer’ version in the tenth century. In an allusion to his dependence on Aristotle, al-Farabi was called the Second Teacher. Ibn Rushd, known in the West as Averroes, was the last great Arabophone commentator on Aristotle, writing numerous treatises on his works. A careful examination of the Aristotelian works received by the Arabs indicates they were generally aware of the true Aristotle. Later, transmission of these works to Christian Europe allowed Aristotelianism to flourish in the scholastic period. We should not take at face value the Islamic philosophers’ claims that they were simply following Aristotle. The convention in Islamic philosophy is to state that one is repeating the wisdom of the past, thus covering over such originality as may exist. There was a tendency among Islamic philosophers to cite Aristotle as an authority in order to validate their own claims and ideas.

The Boko Haram Reader

2018 ◽  
Author(s):  
David Cook
Keyword(s):  
West Africa ◽  
Northern Nigeria ◽  
Boko Haram ◽  
Islamic Theology ◽  
Long Line ◽  
Islamic Thought ◽  
The World

Since it erupted onto the world stage in 2009, people have asked, what is Boko Haram, and what does it stand for? Is there a coherent vision or set of beliefs behind it? Despite the growing literature about the group, few if any attempts have been made to answer these questions, even though Boko Haram is but the latest in a long line of millenarian Muslim reform groups to emerge in Northern Nigeria over the last two centuries. The Boko Haram Reader offers an unprecedented collection of essential texts, documents, videos, audio, and nashids (martial hymns), translated into English from Hausa, Arabic and Kanuri, tracing the group's origins, history, and evolution. Its editors, two Nigerian scholars, reveal how Boko Haram's leaders manipulate Islamic theology for the legitimization, radicalization, indoctrination and dissemination of their ideas across West Africa. Mandatory reading for anyone wishing to grasp the underpinnings of Boko Haram's insurgency, particularly how the group strives to delegitimize its rivals and establish its beliefs as a dominant strand of Islamic thought in West Africa's religious marketplace.

scholarly journals Kongen hersker, men regerer ikke - Guvernementalitet, statificering og statspraksis hos Michel Foucault

2018 ◽  
pp. 89-108
Author(s):  
Nicolai Von Eggers ◽  
Mathias Hein Jessen
Keyword(s):  
Michel Foucault ◽  
The State ◽  
The Political ◽  
Modern State ◽  
Giorgio Agamben ◽  
The West ◽  
Historical Investigation ◽  
History Of ◽  
Way Of Thinking

Michel Foucault developed his now (in)famous neologism governmentality in the first of the two lectures he devoted to ’a history of governmentality, Security, Territory, Population (1977-78) and The Birth of Biopolitics (1978-79). Foucault developed this notion in order to do a historical investigation of ‘the state’ or ‘the political’ which did not assume the entity of the state but treated it as a way of governing, a way of thinking about governing. Recently, the Italian philosopher Giorgio Agamben has taken up Foucault’s notion of governmentality in his writing of a history of power in the West, most notably in The Kingdom and the Glory. It is with inspiration from Agamben’s recent use of Foucault that Foucault’s approach to writing the history of the state (as a history of governmental practices and the reflection hereof) is revisited. Foucault (and Agamben) thus offer another way of writing the history of the state and of the political, which focuses on different texts and on reading more familiar texts in a new light, thereby offering a new and notably different view on the emergence of the modern state and politics.

scholarly journals The Sheath Warrior Returns: Identity and Ideology of the Nation

2020 ◽  
Vol 7 ◽  
Author(s):  
Agustinus Rustanta ◽  
Evvy Silalahi
Keyword(s):  
Vice President ◽  
Charles Sanders Peirce ◽  
Verbal Communication ◽  
Local Culture ◽  
The West ◽  
Self Identity ◽  
The Public ◽  
Deep Meaning ◽  
Way Of Thinking ◽  
Election Commission

This research focuses on non-verbal communication of sarong worn by Ma’ruf Amin as the candidate of Vice President of Republic Indonesia for the period of 2019-2024 who had been declared by the public election commission (KPU) on Junie 28, 2019. To analyze the meaning of sarong, the researchers use semiotics of Charles Sanders Peirce. The findings indicate that sarong denotatively means a piece of cloth which is sewn at its end to become a kind of tube to cover part of man’s body especially his stomach and below. Furthermore, sarong has very deep meaning, they are showing self-identity, local culture, the symbol of resistance to the culture of the west, it shows sincerity, complex way of thinking, flexibility, elegance, smart thinking, and excellent morality.

scholarly journals Telaah Kritis Konstruksi Eksistensialisme dalam Teologi Antroposentris Ḥasan Ḥanafī

2018 ◽  
Vol 4 (1) ◽  
pp. 50-73
Author(s):  
Masduri Masduri
Keyword(s):  
Critical Reading ◽  
Human Beings ◽  
Jürgen Habermas ◽  
The West ◽  
Islamic Theology ◽  
Jurgen Habermas ◽  
Existentialist Philosopher

Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.

Liberal Islamic Theology in Conservative Russia: Taufik Ibragim’s “Qurʾānic Humanism”

2021 ◽  
pp. 1-29
Author(s):  
Michael Kemper ◽  
Gulnaz Sibgatullina
Keyword(s):  
Russian Federation ◽  
Rational Approach ◽  
Islamic Philosophy ◽  
Islamic Theology ◽  
Islamic Tradition ◽  
The Russian Federation ◽  
Late Nineteenth ◽  
Academic Elite ◽  
Islamic Extremism

Abstract This article studies the work of the Moscow-based Syrian academic scholar Taufik Ibragim. Originally a Marxist historian of Islamic philosophy and kalām, after the end of the ussr Ibragim became one of Russia’s most authoritative scholars also of the Qurʾān and the Islamic tradition more broadly. Since the mid-2000s, Ibragim has publicly propagated the concept of “Qurʾānic humanism”, which is meant to demonstrate the tolerance of the Qurʾān and the humanist character of Islam in general, against Islamic extremism and stagnation in Muslim thought. In his opposition to the dominant political “traditionalism” in Russia’s Islamic landscape, Ibragim links back to the heritage of the Tatar Muslim educational and religious reformers (Jadids) of the late nineteenth and early twentieth centuries. Without reference to any other contemporary Islamic thinker, Ibragim advocates a reform of Islam to adapt it to the conditions of modern Russia. His interpretations appeal to Russia’s academic elite, as well as to the Jadid-oriented muftiate of the Russian Federation (dumrf) in Moscow, which until recently propagated Ibragim’s concepts against the vague “traditionalism” that other muftiates in the Russian Federation claim to follow. But his insistence on a rational approach to the Qurʾān and his challenging of the authority of ḥadīth have brought Ibragim the enmity of many conservative muftis and Muslim theologians in Russia, and Islamic reformism is under increasing attack.

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