scholarly journals Filsafat Islam: Antara Duplikasi dan Kreasi

ULUMUNA ◽  
2010 ◽  
Vol 14 (1) ◽  
pp. 1-20
Author(s):  
Abdullah Sattar
Keyword(s):  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Freedom Of Thought

Many muslim leaders deal with philosophy, and became a philosopher. Unfortunately, many Orientalists deny their ability to philosophize. Tenneman and Renan is of the orientalists who deny, at least question, the ability of muslim philosophical thinker. There are three reasons they stretcher; first, the Qur'an negates the freedom of thought, secondly, the character of Arabs who can not philosophize; and third, the Arabs are a Semitic which belong to races that have low reasoning power. Meanwhile, another orientalist believes that Islamic philosophy is Islamicised Greek philosophy. This paper tries to elaborate muslim thinkers to address concerns with an intense orientalists on the ability and independence of muslim thinkers in the philosophical. They show that the muslim philosopher is not merely duplicate the philosophy that has been established previously, but its main source of creativity itself through the Qur'an.

scholarly journals AL-QUR’AN SEBAGAI SUMBER TEKSTUAL FILSAFAT ISLAM

2013 ◽  
Vol 1 (1) ◽  
pp. 9
Author(s):  
Wardani Wardani
Keyword(s):  
Philosophical Tradition ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Islamic Philosophy ◽  
Historical Process ◽  
Holistic Understanding ◽  
Ancient Greek Philosophy

This article is intended to argue against those who say that the Islamic philosophy is really nothing more than thetrue ancient Greek philosophy that has been “repacked” by Islam, and to prove that Islamic philosophy, whilebeing as a result of historical process of its adopting of Greek philosophy, is to large extent the own Muslimthinkers’ thoughts by “adapting” that philosophical tradition with Islamic doctrine. As the result, they havesought to compromise between rational and revealed truth. Therefore, it sees that Islamic philosophy is a attemptto interpret the Qur’an in the light of reason. By this way of argumentation, the author wishes to say that thebalanced view of the origin of Islamic philosophy, e.g. between the historical and textual roots or betweeninfluence and originality, must be recognized, so that we will have a holistic understanding of the existence ofthis philosophical tradition in Islam.

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.

Meaning in Islamic philosophy

2018 ◽  
Author(s):  
Oliver Leaman
Keyword(s):  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Islamic World ◽  
New Approaches ◽  
The People ◽  
Potential Benefits ◽  
The Right

The discussion of the notion of meaning in Islamic philosophy is heavily influenced by theological and legal debates about the interpretation of Islam, and about who has the right to pronounce on interpretation. The introduction of Greek philosophy into the Islamic world produced a new set of authorities on how to interpret texts, and this led to arguments over the potential benefits of the new approaches as compared with the traditional Islamic sciences. The discussion came to centre on the nature of ambiguity, equivocation and analogy, with different philosophers adopting diverse theories and thus attaining a variety of conclusions about how to interpret meaning. These variations have powerful implications for the understanding of their thought. Not only do the different approaches result in different conclusions, they also represent different approaches to the whole philosophical enterprise. The topic of meaning is not so much an aspect of Islamic philosophy as an interpretation of how to do Islamic philosophy itself. The main issues focus on identifying the people best qualified to interpret texts, valid interpretations of the texts, and the notion of meaning that should be employed in our understanding of the texts.

Greek philosophy: impact on Islamic philosophy

2018 ◽  
Author(s):  
Majid Fakhry
Keyword(s):  
Eighth Century ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Near Eastern ◽  
Abbasid Caliphate ◽  
Classical Greek Philosophy ◽  
Hellenistic Philosophy ◽  
Muslim Spain ◽  
Cultural Movement ◽  
Radical Transformation

During the Hellenistic period (323–43 bc), classical Greek philosophy underwent a radical transformation. From being an essentially Greek product, it developed into a cosmopolitan and eclectic cultural movement in which Greek, Egyptian, Phoenician and other Near Eastern religious and ethical elements coalesced. This transformation is best symbolized by the role Alexandria played as the hub of diverse currents of thought making up the new philosophy. When the Abbasid Caliphate was founded in Baghdad in 750 ad, the centre of learning gradually moved to the Abbasid capital, which became in due course the heir of Athens and Alexandria as the new cultural metropolis of the medieval world. About two centuries later Cordoba, capital of Muslim Spain, began to vie with Baghdad as the centre of ‘ancient learning’. From Cordoba, Greek–Arabic philosophy and science were transmitted across the Pyrenees to Paris, Bologna and Oxford in the twelfth and the thirteenth centuries. The initial reception of Greek–Hellenistic philosophy in the Islamic world was mixed. It was frowned upon at first as being suspiciously foreign or pagan, and was dismissed by conservative theologians, legal scholars and grammarians as pernicious or superfluous. By the middle of the eighth century ad the picture had changed somewhat, with the appearance of the rationalist theologians of Islam known as the Mu‘tazilites, who were thoroughly influenced by the methods of discourse or dialectic favoured by the Muslim philosophers. Of those philosophers, the two outstanding figures of the ninth and tenth centuries were al-Kindi and al-Razi, who hailed Greek philosophy as a form of liberation from the shackles of dogma or blind imitation (taqlid). For al-Kindi, the goals of philosophy are perfectly compatible with those of religion, and, for al-Razi, philosophy was the highest expression of man’s intellectual ambitions and the noblest achievement of that noble people, the Greeks, who were unsurpassed in their quest for wisdom (hikma).

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 Reconstruction of Islamic Philosophy as a perspective for sustainable development of vocational education

2021 ◽  
Vol 128 ◽  
pp. 05013
Author(s):  
Irina Sokolovskaya ◽  
Rida Zekrist ◽  
Airat Shagapov
Keyword(s):  
Sustainable Development ◽  
Nonlinear Systems ◽  
Current Level ◽  
Self Organization ◽  
Critical Conditions ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Social Nature ◽  
Global Problems ◽  
New Research

The idea of reconstruction of Islamic philosophy in modern conditions is actualized due to the fact that there are problems of a natural and social nature, which can be designated as catastrophes and crises. In such critical conditions of challenge, a synthesis of spirituality and scientificity is in demand, which is the foundation for solving emerging difficulties and consolidating humanity. In this regard, the authors of the article turn to the widely discussed controversy in modern Islamic discourse on the compatibility of Islam and science and come to the conclusion that it is inevitable to support and expand the possibilities of rational research and the search for knowledge inspired by the Qur’an. A classic historical example of the rationalization of knowledge in Islamic discourse is the Arabic-Greek philosophy - falsafa (al-falsafa al-’arabiyya al-mu’aṣira). The complex problems of the current level of development of religion, science, politics, economics, culture, and civilization require new research approaches, new dimensions and tools in the XXI century. The theory of self-organization and evolution of large nonlinear systems has become a new fact and factor in the development of the science of studying complex local and global problems.

scholarly journals Taha Hussein and Abbas Mahmud al-Aqqad on the Greek Philosophy: A Comparative Study

2016 ◽  
Vol 1 (3) ◽  
pp. 349
Author(s):  
Nabil Fouly
Keyword(s):  
Comparative Study ◽  
Philosophical Tradition ◽  
Physical Aspect ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Eastern Culture ◽  
The Past ◽  
Early Emergence

Taha Hussein (1889-1973) and Abbas Mahmud al-Aqqad (1889-1964) are two prominent contemporary scholars in Egypt. This article delivered the comparison of both thoughts regarding to the Greek philosophy, while extensively influenced by the Greek philosophical tradition with two different responses. Thaha Husein so fascinated to the Greek philosophical traditions in which he developed appreciatively as found on his works. While al-Aqqad, he almost concerned on reviewing the value of the Greek philosophical tradition. His interaction to them feels more rigid because he used to accentuate his Arabian color and manifested his resistence when interacting with the Greek philosophical tradition. On several occasions, Al-Aqqad more often criticized them as compared to Thaha Husain. Well-known as westernized, Thaha Husain, instead of being uncritical of Greek philosophy, to him, the beginning of Greek philosophy formulation somehow indicated through their interaction with the Eastern culture. As said, East in the past became a source and reference, albeit limited to the physical aspect. While al-Aqqad, he viewed uncertainly whether Greek or East is the major source of the early emergence of philosophy as a scientific tradition.Keywords:Greek Philosophy, Islamic Philosophy, West, East

scholarly journals RASIONALISME ISLAM BERAWAL DARI BAHASA

2011 ◽  
Vol 2 (1) ◽  
Author(s):  
A. Khudori Soleh
Keyword(s):  
Rational Method ◽  
Greek Philosophy ◽  
Great Contribution ◽  
Islamic Philosophy ◽  
Islamic Science

It is a fact Greek philosophy has given great contribution for Islam philosophy growth. However, it does not mean that Islamic philosophy is Greek rubbing, because Islam philosophy really unlike Greek philosophy. Others, in reality, philosophy of Greek does not inspire many Islamic philosophy, moreover, majority of Islam people did not accept it. Only, some figure take and develop their philosophy based did not accept it. Only some figure and develop their philosophy based on Greek line. Sincerely, Islamic philosophy was born from thought and the treasure of Islamic science itself. It emerged from rationalization of Arab Language, then it pusped appearance rationalize of any object study, such as: jurisprudence and theology. Surely, it is triggered by existence of challenge and attacking from rationality of outside party. All have pushed all Moslem thinkers to develop rational method, and this exactly, which give road for entry of Greek philosophy in Islam society.

scholarly journals Ibn Miskawayh, Ahmad ibn Muhammad (c.940–1030)

2018 ◽  
Author(s):  
Oliver Leaman
Keyword(s):  
Physical Health ◽  
Intellectual Development ◽  
Greek Philosophy ◽  
Islamic Philosophy ◽  
Moral Philosopher ◽  
Practical Action ◽  
Rich Variety ◽  
The Rich ◽  
Theoretical Side

Like so many of his contemporaries in the fourth and fifth centuries AH (tenth and eleventh centuries ad) Ibn Miskawayh was eclectic in philosophy, basing his approach upon the rich variety of Greek philosophy that had been translated into Arabic. Although he applied that philosophy to specifically Islamic problems, he rarely used religion to modify philosophy, and so came to be known as very much an Islamic humanist. He represents the tendency in Islamic philosophy to fit Islam into a wider system of rational practices common to all humanity. Ibn Miskawayh’s Neoplatonism has both a practical and a theoretical side. He provides rules for the preservation of moral health based on a view of the cultivation of character. These describe the ways in which the various parts of the soul can be brought together into harmony, so achieving happiness. It is the role of the moral philosopher to prescribe rules for moral health, just as the doctor prescribes rules for physical health. Moral health is based upon a combination of intellectual development and practical action.

Sign in / Sign up

Export Citation Format

Share Document