Kalimah: Jurnal Studi Agama dan Pemikiran Islam

Ajaran Isyrāqi: Studi Kritis-Epistemologis Filsafat Iluminasi Suhrawardi

Hasna Ulfa Nur Laini, Achmad Khudori Soleh — Thu, 11 Jul 2024 00:00:00 +0700

This research examines the epistemology of Isyrāqi philosophy critically-systematically, examining details from the source of thought, methods to verification and implications of Suhrawardi's Isyrāqi philosophy. In explaining, the author uses qualitative research, which is presented descriptively-analytically with an epistemological-philosophical perspective Nicholas Rescher. As a result, this research shows three things: First, Isyrāqi philosophy comes from the extraction of five major schools; pre-Islamic philosophy (Greece), Islamic peripatetik philosophy, especially Ibn Sina, ancient Iranian thought, Sufistic thought of Mansur al-Hallaj and al-Ghazali, and Zoroastrianism. Second, to reach isyrāqi knowledge, Suhrawardi requires to involve spiritual practice (mujāhadah) and asceticism, which is detailed in four stages in an orderly manner. Including the preparation stage, the reception stage, then the development stage (proof), and finally the immortalization stage. Third, for Suhrawardi, knowledge can be said to be final by combining two things: 1) The intellectual power of reason (discursive knowledge), and 2) Intuitive knowledge; witnessing and revelation (musyāhadah wal mukāsyafah). Light as a symbol of true truth in Isyrāqi teachings, and the tool to obtain light is intuition, while the ratio is used to explain the intuition. Suhrawardi was not satisfied with the peripatetik concept of emanation which emphasizes the role of the intellect ('aql) in the process of reaching knowledge. According to him, the role of intuition (dzawq) and mystical revelation manifested through absolute light are fundamental realities. The implications of Suhrawardi's Isyraqī ultimately paved the way for the development of Islamic philosophy afterwards, among others it is shown in the thoughts of Ibn Arabi (1165-1240) and Mulla Sadra (1573-1641).

Hamka’s Sufism in The Literary Work “Tenggelamnya Kapal Van Der Wijck” on Schleiermacher’s Hermeneutics Perspective

AR. Miftah Al Farouqy, Helmi Syaifuddin, Ahmad Barizi — Thu, 11 Jul 2024 00:00:00 +0700

Hamka was a prolific poet scholar who brought the idea of reforming Sufism, known as neo-Sufism. As a poet, he wrote many literary works, such as “Tenggelamnya Kapal Van der Wijck” which was written at the same time as modern Sufism, also contains elements of Sufism. This research aims to (1) identify Hamka's sufistic texts in “The Sinking of van Der Wijck”, (2) analyze the sufistic meaning in it’s work on Schleiermacher's hermeneutic perspective. “Tenggelamnya Kapal Van der Wijck” is one of Hamka's literary works that is considered to contain sufistic values. The authors analyzed the sufistic texts in Schleirmacher’s hermeneutics perspective, a relevant approach to derive the meaning of Hamka’s literary texts. This research is in the form of qualitative research and is categorized as library research with a text analysis method. Data is obtained through documentary techniques, and data sources are taken from books and secondary notes that are relevant to the research theme. The data is then analyzed using Schleiermacher's hermeneutic working principles by means of grammatical and psychological interpretations. The result of this study is (1) Hamka's Sufism in “Tenggelamnya Kapal Van der Wijck” found in the text of the story in the aspects of: natural beauty, a quest for true happiness, good manners, and love. (2) After going through interpretation and analysis stages using perspective of Schleirmacher’s hermeneutics, the meaning of these aspects of sufistic text is love, which is natural giving (fiṭrah), and must be maintained by declaring self to Allah, natural beauty as an introduction to reaching maqām riḍā, good manners as a means of knowing Allah, and true happiness is ma'rifatullāh

Metode Penalaran tentang Tuhan: Membaca Pemikiran 'Abdul Qahir al-Bagdadi (w. 429 H/ 1038 M) dalam Karyanya Kitāb Uṣūluddīn

Ryandi Ryandi, Amroeni Drajat, Abdullah bin Long — Thu, 11 Jul 2024 00:00:00 +0700

The correct reasoning about God is important in Islamic faith. The value judgment of reasoning incorrectly about God is heresy. Al-Bagdadi was early Ash’arite (4th/5th AH), who compiled many correct reasoning arguments about God in his work Kitāb Uṣūluddīn. His arguments have influenced later Ash’arites such as Abu Muzaffar al-Isfaraini (w. 471 H/ 1078 M), Imam al-Haramain al-Juwaini (w. 478 H/ 1085 M), and Hujjatul Islam al-Gazali (w. 505/ 1111 M). This article explores al-Bagdadi's reasoning arguments elaborated in his work Uṣūluddīn, to then be reduced to the three methods of reasoning commonly used by the Ashharite, namely dalīl al-tamānu’, qiyās al-gayb ’alā al-syāhid, and al-sabr wa al-taqsīm. After analyzing his Uṣūluddīn, it is concluded that al-Bagdadi uses these three methods of reasoning in his description of God. Dalīl al-tamānu’ is used by al-Bagdadi to prove the oneness of God (waḥdāniyyah). Qiyās al-gayb ’alā al-syāhid is used to prove the existence of God, and the perfection of His attributes. As for al-sabr wa al-taqsīm is used to prove the truth of seeing God in the hereafter (ru'yatullāh), and the negation of limitations on the God. In addition to strengthening the Islamic faith with correct reasoning, the logical arguments built by al-Bagdadi are also intended to criticize deviant views of God, both from outside and internal Islam. Because it is reason-based, its arguments are universally applicable.