DINAMIKA PEMIKIRAN KLASIFIKASI ILMU DALAM KHAZANAH INTELEKTUAL ISLAM KLASIK

The idea of science integration which is an important issue of Muslims today demands attention to the study of science classification. This topic is among the least touched in discussions related to Islam and science. This article is the result of a literature review that raises classical Muslim intellectual thoughts related to the classification of science. During the heyday of Islam, this issue received serious attention from many Muslim intellectuals at that time. The important findings from this paper are that: First, the repertoire of thought in the classification of science in Islam shows the great enthusiasm of Muslim scientists in the development of science whose impact can be felt today. Second, although there are various variations in the classification of science, they still provide respect and space for metaphysical or religious sciences. Third, there are two patterns in the classification of science as stated by Muslim scientists, some are strongly influenced by the Greek tradition, and some are based on Islamic treasures. This division in the present context, this idea is similar to the view of Islamization of science and the view of Islamic scholarship.

ISLAM DAN NEO-MODERNISME/ POST-MODERNISME: Perspektif Nurcholish Madjid dan Abdurrahman Wahid

The Western has always insulted Islam as an out of date, irrational, dogmatic, mystical, static, undemocratic religion and so on. Despite the fact, Islam is a religion that rahmatan lil ‘alamin, dynamic and democratic. But the Western negative assessment of Islam is very strongly attached to their memory. So it’s quite difficult to change the Western understanding of Islam. Furthermore, Islamic societies who are too fanatical tend to shut down and reject the modern era. That is what make the problem more complex. Therefore, Indonesian Muslim Intellectuals sought to overcome this problem by developing Neo-modernism/ Post-modernism (in the 20th century). This is in accordance with the purpose of this article which is to find out Islamic discourse and Neo-modernism/ Post-modernism in the perspective of Nurcholish Madjid and Abdurrahman Wahid. The Research was conducted using a qualitative approach of the type of library research. The results of this study indicate that according to these two figures Post-modernism can be used as a bridge to develop Islamic thought as a religion that will always exist in all space and time, but Islamic values must remain radiated in the modern era. Thus, as Muslims especially intellectuals must be able to balance religion and general science.

Pemikiran Tafsir Shaykh Muhammad Abduh

Kertas ini menganalisis metode tafsīr al-‘ilmī (saintifik) yang digariskan dalam kitab Tafsīr al-Qur’ān al-Ḥakīm atau Tafsīr al-Manār oleh Shaykh Muḥammad cAbduh (1849-1905) dan Rashīd Riḍā (1865-1935). Karya ini mengemukakan manhaj tafsir akliah yang mempan yang menekankan kefahaman rasional dan saintifik terhadap ayat-ayat al-Qur’an. Tulisan ini akan membincangkan latar belakang pentafsir, pandangan dan pemikiran saintifik yang diangkat dalam karya mereka, idealisme pembaharuan yang digagaskan dan manhaj yang diketengahkan dalam tafsiran ayat-ayat yang berkait dengan ittijāh ‘ilm (saintifik). Kitab ini merumuskan manhaj saintifik yang jitu dan menzahirkan apresiasi yang tinggi terhadap upaya ijtihad dan istinbat. Kajian ini akan memetakan ide dan menganalisis kekuatan metode yang dilakarkan dalam mencetus pencerahan akal, sains, antropologi, sosiologi, dan budaya, dan pengaruhnya terhadap karya-karya tafsir di abad moden.

PENAFSIRAN AYAT ETIKA BERTAMU DALAM KITAB RAWĀ´I’U AL-BAYĀN DAN KONTEKSTUALISASINYA DI INDONESIA

Muslim believers have the duty to glorify guests, respect them with proper respect, because these are in accordance with Islamic sharia. Because with mutual respect, harmony will be created between a guest and the host. The purpose of this study is to find out how the ethics of visiting based on Islamic law contained in the interpretation of the visiting verses by al-Ṣābūnī in the book Rawā´i’u al-Bayān and its contextualisation in Indonesia. This research uses a thematic approach. Judging from the type, this research includes library research. The results of this study provide an explanation that a Muslim when going to visit must have ethics or morals. For those who are visiting you should say their greetings before entering, prioritize new greetings asking for permission, do not visit just any time, and do not do things that bother guests. For hosts who have guests, they should answer greetings with a better and give the same rights and treatment to guests without discriminating.

pemikiran filosof Ibnu Rusyd tentang eskatologi

The Day of Resurrection is one of the pillars of faith that is believed by the majority of Muslims. Ibn Rushd did the same, but he had the view that in the afterlife there would only be spiritual awakening. This is different from the thoughts of theologians who hold fast means lafzi from the verses of the Qur'an and Sunnah which states that the resurrection in the hereafter will be both physical and spiritual. From the philosophers' thoughts arise various understandings of opinion in discussing the day of human resurrection in the afterlife. This type of research is the library (library research) while there are two sources of research data, namely primary data sources and secondary data sources. Primary data sources were taken from Ibn Rushd's book, namely: Tahâfut At-Tahâfut, secondary data sources were taken from books, research reports, papers, scientific journals related to this research. The results of this study, according to Ibnu Rusyd, eschatology is the science of the resurrection in the afterlife. Ibn Rushd's argument about the resurrection in the afterlife is spiritual or spiritual. So what will be resurrected is the soul, while the body that has disappeared will not be resurrected because the soul (soul) is eternal and eternal. The form of resurrection in the afterlife is a spiritual form, not physical or corpse, because the one who will receive merit and punishment is spiritual.

BRIDGING TO ANOTHER DIMENSION: THE RELATIONAL SYSTEM OF SHAMANISM AND RELIGIOUS ENCOUNTER AMONGST THE TEMIAR SENOI OF MALAYA

This paper aims at finding the relational system, religious encounter, and modernity of the Temiar community in Malaysia. The form of this research has focused on literature research (library research) by using literature as a source of research. The method used is an analysis of documents by conducting content analysis. This within-case analysis is followed by a thematic analysis across the case. The data patterns emerging from the within-case and cross-case analysis of theme, the information of Temiar’s world view is compared from several documents. Having discussed the relational systems in shamanic society and religious encounters and modernity amongst Temiar, this paper concludes that: Firstly. Shaman creates the cultural experience in the inter-subjective space of the ritual as the flow of the spirit guide through the healing ritual. The shaman is the spirit medium, a person who can receive songs from the spirit guide during dreams. Secondly, singing and dancing is an activity that in itself bridges the gulf between the physical world and the metaphysical. Thirdly, Temiars have begun to incorporate representations of varying spirit entities associated with religious conversion and modernization into their cosmology.

MENGKAJI MAKNA KEDEKATAN DAN KEBERSAMAAN ALLAH DENGAN MAKHLUK-NYA DALAM TAFSĪR AL-MISHBĀH

Knowing Allah and uniting Him is a concept of monotheism which is called for by the Qur'an and conveyed by the Prophet Muhammad. to his people. Thus it is an obligation for Muslims to study it seriously and deeply. Among the teachings of this monotheism are the verses that inform that Allah is close to His creatures, even Allah Himself is with His creatures wherever they are. These verses and their meanings can cause some Muslims to misunderstand them. Because, the verses seem to state that God is in the heart or God is united or together with His creatures, even God is everywhere. Information on the verse of the Qur'an that mentions Allah is near or Allah is with His servants, of course it cannot be understood simply that Allah is close as close to one thing as another. Or God is one with man as understood by some Sufis. If this is the case, it is clearly contrary to the principles of monotheism taught by the holy Qur'an. To find out what the meaning of the closeness and togetherness of Allah is, this paper tries to trace the answer through M. Quraish Shihab's Tafsīr al-Mishbāh.

METODE Al-QUR'AN DALAM MENTRANSFORMASI PEPERANGAN MENJADI PERDAMAIAN (Reintrepretasi Ayat-Ayat Pedang Berbasis Analisis Tartib Nuzuli)

This article re-discusses the verses related to war, this is based on the assumption that Islam, which is blessed by nature, certainly has a background in the existence of war issues recorded in the Qur'an. So much so that through this writing, will refute and reverse the understanding that the Qur’an was originally understood as a text of radical and war, into a text that demands peace for all mankind. This article analyzes the verses of war by using the method of nuzuli order, which is to understand the Qur'an based on the descending order of the verses. The results of this article state that the emergence of war verses in the Qur’an is the Qur’an’s response to the issue of war in the tradition of Arab society, known as the story of ayyam al-Arab. In the three great wars: the Battle of Badr, Uhud, Khandaq, the Qur’an has always guided Muslims in waging war. In the battle of Badr, Muslims were instructed not to start a war, done with sincerity, with intention for the sake of Allah. At the Battle of Uhud it was directed by the Qur’an to eliminate slander. As for the Khandaq War, the Qur'an shows the power of Allah: about the non-occurrence of war, that it is Allah who governs the Muslims not to wage war. From here, it can be seen that the effort to expose the 'tradition' of war of the Arab Community, was transformed into peace as they became the Arab Islamic Community.

The Beginning of Islamic Philosophy

The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching in a philosophical manner and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt originality of religious philosophy.For this reason, the author tries to present a brief history of the emergence of Islamic philosophy along with the motives that prompted Muslim scholars to build this philosophy and the influence that surrounded it. Next, the author will explain how Muslim philosophers defend and proved the originality of their philosophy. Everything is conveyed to state that Islamic philosophy is not as alleged by its opponents.Tema yang disajikan pada artikel ini bukanlah tema yang baru dan terbilang lumrah dalam kajian filsafat Islam yang sudah tak terhitung banyaknya. Namun uraian tentang permulaan filsafat Islam pada artikel ini ditulis dengan penekanan khusus, yaitu bahwa filsafat Islam merupakan upaya untuk menjelaskan ajaran agama secara filosofis dan bahwa filsafat bermanfaat untuk membela doktrin-doktrin agama melalui argumentasi rasional-demonstratif. Penekanan tersebut hadir di tengah masih adanya sentimen negatif dan bahkan penolakan terhadap filsafat Islam yang dilontarkan oleh sebagian umat Islam, serta adanya kritik dari kalangan pengkaji filsafat yang meragukan orisinalitas filsafat keagamaan.Untuk itu, penulis mencoba mengetengahkan sejarah singkat kemunculan filsafat Islam bersama dengan motif-motif yang mendorong pada sarjana muslim membangun filsafat ini dan pengaruh yang melingkupinya. Selanjutnya, pengarang akan menjelaskan bagaimana para filsuf Muslim membela dan membuktikan orisinalitas filsafat mereka. Semuanya disampaikan untuk menyatakan bahwa filsafat Islam tidaklah seperti yang dituduhkan oleh para penolaknya.