RETHINKING THE BOOK OF TAHAFUT AL-FALASIFAH: Examining Al-Ghazali’s Argumentative Criticism Against the Thinking of Philosophers

This study explains al-Ghazali’s argumentative criticism in Tahafut al-Falasifah. It aims to analyze the intentions of al-Ghazali’s argumentative refutation of other alleged rational thinkers considered by irfani epistemology as the cause of decline of Islam and to observe the method used by al-Ghazali in his argument. This study is a library research which is included in the qualitative research cluster. The result of study is that the intentions of al-Ghazali’s argumentative criticism are to discuss the twenty errors of Muslim philosophers, namely al-Farabi and Ibn Sina in matters of metaphysical philosophy. The method used by al-Ghazali is also the same as Aristotle’s criticism of Eudoxus, that is attacking Muslim philosophers in terms of the arguments they built, even labelling them as heretics and infidels/apostates. This method is known as argumentum ad hominem because it attacks Muslim philosophers when it comes to argumentation. It is built on the dialectical method of speech or in other terms known as jawab wa su’al which always recalls an imaginary trial.

THE CONCEPT OF IDEAL LEADER IN AL-GHAZALI’S THOUGHT

Imam Al-Ghazali (1058-111M) was a great Muslim scholar, thinker, scientist and prolific writer has written a lot of thoughts and ideas in various fields of science, including in the field of Islamic law. In light of the scientific credibility of Imam Al-Ghazali in the Muslim world, this article seeks to discuss the concept of the ideal leader in Islamic law according to Imam Al-Ghazali as he offered in his various works: Al-Iqtiṣād fī al-I'tiqād, At-Tibr al-Masbūk fi Nashīhat al-Mulūk, Iḥyā 'Ulumi ad-Dīn, and Fadh'iḥ al-Bātiniyyah wa Fadhā'il al-Mustaẓhiriyyah. While al-Ghazali seemed to offer a different set of criteria across these works, the essential criteria of the ideal leader in his view include: (1) having knowledge and competence, (2) having good religion and morals, (3) physically and mentally healthy, (4) trustworthy (amanah), (5) fair, (6) willing to listen to advice from scholars, and (7) live simply and close to the people.

WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION

The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.

A STUDY OF WOMEN EDUCATION IN ISLAM: Barriers and Recommendations

According to the Muslims’ belief, Islam is not circumscribed to certain beliefs, customs and rituals. Rather, it encompasses every dimension of human behavior. This makes Islam a unique religion among all living religions of the world. Being comprehensive in nature, a system of life and a vibrant civilization, Islam claims the ability to transform the lives of people and guides them to lead a decent life irrespective of the gender discriminations both at individual and collective levels. This motivation of adopting an excellent and ideal character is deeply rooted in the Islamic emphasis on education or acquisition of knowledge. The first revelation (96:1-5) and the famous prophetic saying that “The gaining of knowledge is an obligation upon every Muslim” (Ibn Majah) are best illustrations regarding Islamic approach to education. Similarly there are several examples whereby every male and female—without any gender bias—have been equally recommended and encouraged to acquire knowledge. Not only the divine text but Islamic history also witnessed that during the period of the Messenger, in addition to men, women were not only encouraged to gain knowledge but many women companions of the Messenger excelled in different disciplines of the time including sciences of Quran, Hadith, Fiqh, Medicine, and Poetry. Notwithstanding this, in the contemporary times there is a glaring and a growing misconception that Islam by promoting gender bias stops the women from the knowledge acquisition opportunities. In this context, the current paper is a humble effort to understand the position of the Messenger vis-à-vis the education of the women. With the help of historical facts, the paper will also highlight the splendid achievements of the women in the field of education in the days of the Messenger and subsequent period. Further, the study will examine the barriers and reasons responsible for discouraging women education; followed by certain recommendations.

ISLAM AND LOCAL CULTURE IN TIMOR

Religious teachings come from Allah's revelation while culture is a human creation. However, religion and culture are two things that influence each other. Religious values and cultural values penetrate and shape the character of the community who adhere to them. This paper is a study of the life of Islam in East Nusa Tenggara Province in its interaction with local culture. Muslims in Timor who come from various ethnic and cultural backgrounds are people who are devout in practicing their religious faith. But on the other hand, they also stick to and obey their culture. In its embodiment, religion purifies culture and culture forms the character of society to be loyal to their religious faith.