Islamic philosophy is the result of Islamic thought. This Islamic thought is the fruit of the encouragement of the teachings of the Qur'an and Hadith. Islamic thinking is a unique thought, different from the others. Because Islamic thought originates from revelation or relies on the explanation of revelation, while other thoughts that develop among humans, both in the form of non-celestial religions, political and economic ideologies, and social theories simply emerge from the genius of thinking human who gave birth to it. This article tries to discuss it.
Islamic studies in the United States of America is a dense, productive, and globally acclaimed field because of the numerous academic opportunities and international publications in many languages, especially English. However, as in the general of Western universities, the Islamic philosophy/history studies at the universities of the U.S. is rather rare. In this article, firstly, the general state of Islamic Studies from the past to the present in the USA will be analyzed with a descriptive method and the rare position of Islamic Philosophy within the Islamic Studies will be examined. Secondly, the prominent names of the Islamic Philosophy in the Post-Orientalist process and their works will be evaluated. In conclusion, because of the general structure of the U.S. university system, it is revealed that the studies of Islamic Philosophy in the USA are quantitatively less than that in the European and Islamic geographies. This situation can be explicated by two ways. The first is the Islamic Philosophy's weak relation to the knowledge-power target which is the basic principle of the American state philosophy and to the political interests of the U.S. This circumstance forms the background of the Post-Orientalist tendency. The second is the growing interest in the phenomenological method and the dominant positions of cosmopolitanism and interdisciplinary approaches in the American higher education system.
By analysing some Medieval Islamic philosophical theories, this paper aims at investigating the approach adopted by authors such as Avicenna and Averroës in respect of religions different from those of origin (Judaism, Christianism, Zoroastrianism and Sabeism). Moreover, it reflects on the universality of Islamic religion. The author will examine these philosophers' thoughts on prophetic teaching, recalling the Platonic sources from which they were developed, she will motivate the relevance of such thoughts in political science and she will explain their purposes. Furthermore, through a comparison with several scholars who have focused on whether Islamic Law has a conventional or natural status, she will try to investigate the origins of this problem, by examining the universal message that those Islamic Medieval philosophers found in revealed Law and the reasons that led them to present it as addressed to the whole mankind. ; Attraverso l'analisi di alcune teorie filosofiche islamiche medievali, l'articolo intende indagare la tipologia di approccio che autori come Avicenna e Averroè adottarono nei confronti di religioni diverse da quelle di origine (ebraismo, cristianesimo, zoroastrismo e sabeismo) ed elaborare una riflessione sul concetto di universalità nella religione islamica. Analizzerò le loro dottrine sull'insegnamento profetico, tenendo presenti le fonti platoniche da cui esse si svilupparono, e illustrerò i motivi per cui esse occuparono un posto fondamentale nella scienza politica e le finalità di queste teorie. Attraverso il confronto con diversi studiosi, che nei loro articoli hanno prestato attenzione alla domanda sulla naturalità o sulla positività della Legge islamica, cercherò di andare all'origine della questione, indagando quale fosse il messaggio universale che essi rintracciarono nella Legge rivelata e il motivo che li indusse a presentarlo come rivolto all'intero genere umano.
Philosophy that makes reason as a rejection is contrary to religion that comes from revelation. This understanding often leads to ideological resistance. This study aims to determine the relationship between philosophy and Islamic science that uses reason as a role. The purpose of this research is discussed through a literature study that examines problems in Al-Farabi's perspective. From the analysis, it is known that the philosophical theories of Al-Farabi's thoughts such as emanation theory, political theory, and metaphysical theory are able to connect philosophical concepts with religious science. Al-Farabi views science as the result of theorizing on various observations of the five senses and the mind of the many phenomena that are physical in nature. Al-Farabi had also mastered philosophy and believed in Islamic sources, and accepted them with reason and logic. Among the evidence that states the relationship between philosophy and religion according to Al-Farabi is the existence of a reciprocal relationship in terms of truth/haqq, philosophers and priests, or the concept of state and religion.
This paper expresses the meaning of democracy in Islamic education in depth by using a content study approach that is an in-depth analysis of the content of information from education experts. In an educational democracy, the values contained in the implementation of educational practices and programs of an educational institution consist of several stakeholders such as educators, education staff, students, principals and school committees or the community in order to achieve the same goals as contained in the vision. and the mission of educational institutions. Through efforts to implement democratic values, education is expected to be able to encourage people to become active, independent, creative, innovative, critical, productive individuals and respect others. The essence of democracy in Islamic education is to place the human position proportionally or there is a balance between educators and students in placing themselves and being able to carry out the educational process properly, by putting aside individual differences that are brought from birth and there is no element of compulsion or self-awareness in following education and eliminate all things that hinder the educational process to gain knowledge in order to achieve a high degree before Allah SWT and to achieve happiness in this world and in the hereafter. Keywords: Education Democracy, Islamic Education Philosophy
Abstract: The basic philosophy of Integrated education covers all the sciences between religion and world science. Integrated education means education that integrates fardhu ain and fardhu kifayah knowledge. The integration of Islamic education also means integrating useful knowledge or aqli knowledge with naqli knowledge.The objective of integrated education is to create a moral balance and spiritual development to achieve knowledge that is the goal of the pursuit of knowledge. Thus, the concept of science which is based only on rational (intellect), empirical and scientific reasoning fails to produce humans with high moral values and morals. The concept of integrated education is also based on four elements: (i) creativity, (ii) reflectivity, (iii) cooperation (reciprocity) and (iv) responsibility. All of these elements are a pillar that shapes the integration of knowledge from the standpoint of innovation and in line with modern technology. Education has changed from time to time. Islamic education is also a requirement in educational institutes that have Muslim students. The development and changes of Islamic education in Malaysia in line with the policies set by the Ministry of Education in accordance with the National Philosophy of Education and the Philosophy of Islamic Education.The methodology of this study is library research. This article aims to explain the basic philosophy and policies of integrated education in global shape, integrated education in terms of pedagogy and integrated education in Malaysia. Besides it, the policy of Integrated Islamic Education explain 4 basic pillars according to Philosophy of Islamic Education. Then, the policies of integrated education in Malaysia are based on factors such as religious, social, political, economic, individual and universal factors.The concept of integrated education in Malaysia based on the National Education Philosophy and its policy in accordance with Islamic Education Philosophy to form and implement pure values based on the Quran and ...
Undoubtedly the most interesting medieval Arabic text from the perspective of animal ethics is a fable by the 10th-century group of philosophers known by the name of the Ikhwān al-Ṣafā' (The Brethren of Purity). In the fable, animals sue the mankind to court to challenge the latter's claim for the right to subject animals to their servitude. While the Ikhwān's animal fable is well-known, it has not often been studied from the perspective of animal ethics. This project has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement No. 740618 - PhilAnd).
Undoubtedly the most interesting medieval Arabic text from the perspective of animal ethics is a fable by the 10th-century group of philosophers known by the name of the Ikhwān al-Ṣafā' (The Brethren of Purity). In the fable, animals sue the mankind to court to challenge the latter's claim for the right to subject animals to their servitude. While the Ikhwān's animal fable is well-known, it has not often been studied from the perspective of animal ethics. This project has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement No. 740618 - PhilAnd).
The phenomenon of liberalism on Islamic marriage law in Indonesia often creates social problems. Therefore, it is important to understand understanding and wise attitudes towards the phenomenon within the framework of the scientific paradigm. This research aims to understand various forms of liberalism on Islamic marriage law in Indonesia in the perspective of the philosophy of Science. This research is a qualitative research in the form of literature review. The type of legal research in this study is philosophical normative legal research. The research data used is various research on liberalism on the law of Islamic marriage in the Compilation of Islamic Law (KHI). Meanwhile, the theory used as a knife of analysis is the theory of the scientific revolution of Thomas Samuel Kuhn. This study concludes that liberalism on Islamic marriage law in Indonesia is a form of paradigm shift over the construction of legal thinking in various KHI articles that are considered to have experienced anomalies, which are not relevant to social development and do not answer the challenges of modernity, such as issues of gender equality, democracy, human rights Humans, and pluralism. Such conditions have encouraged contemporary Islamic law reviewers in Indonesia to voice a paradigm shift and even a scientific revolution by giving birth to the construction of new Islamic marriage law.
Reading Islamic history and civilization and contemporary conditions affected by irrational religious narratives, the decline of Muslim society, conflicts, and violence prove that the decline and backwardness of civilization are still continuing in Islamic world. Various formula are offered to revive Islamic civilization. However, instead of compiling a formula with a strong scientific foundation, the response has been increasingly ideological and political from time to time. At the same time, unfortunately, the Muslim community used heretics and prohibitions to purge Islam's only scientific and rational heritage, philosophy, from the stage of civilization. Through an interdisciplinary approach and critical discourse analysis methods utilizing empirical and literature to reveal the urgency of philosophy as an important tradition related to advance quality of civilization, this research findings important results are; First, Islamic philosophy deals with the creation of scientific and humanist culture which becomes basis progress of civilization. Second, after forbidden by Sunni orthodox which made political alliences with rulers, Islamic philosophy lost its influence, and gradually Islamic civilization declined. Third, decline that continue to this day is the result of the position of Islamic philosophy which has not been sufficiently revitalized in Muslim societies.
Abstract: The development of Islam in the golden age was certainly spotted by philosophy (i.e. islamic philosophy), besides having been marked by political and economic progress as well as the advance of sciences in all fields. The advance of Islamic philosophy was marked by the emergence of various thoughts called as schools of Islamic philosophy, like Masysya'iyah (Peripatesism), Isyraqiyyah (Illuminasionism), and 'Irfaniyyah (Gnosticism). The Peripatic school is distinctly characterized by its argumentative and rational emphasis, and its use of Aristotelian logic through a reliable verification. This more applicable method has accordingly made the school get more support, from either its quantity or quality, than other two schools, i.e. Isyraqiyyah and 'Irfaniyah/Gnosticism. Abstrak: Perkembangan Islam pada zaman keemasan, selain ditandai dengan kemajuan politik dan ekonomi, juga ditandai dengan perkembangan ilmu pe¬ngetahuan dalam semua bidang, termasuk dalam bidang filsafat Islam. Kemajuan filsafat Islam ini ditandai dengan bermunculan berbagai corak pemikiran yang juga disebut dengan mazhab filsafat Islam, seperti Mashsha'iyah (Peripatesisme), Isyrāqiyyah (Illuminasionisme), dan 'Irfāniyyah (Gnosisme). Ciri khas mazhab peripatesis ialah semangatnya yang rasional argumentatif, menggunakan logika Aristoteles dengan pembuktian yang teruji dan rasional. Cara kerja yang lebih aplikatif ini membuat mazhab peripatesis lebih mendapat dukungan yang lebih banyak secara kuantitas dan kualitas dibanding dua mazhab lainnya, yaitu Isyrāqiyyah dan Gnosisme.
Proceedings of the International Workshop "Islamic Peace Ethics: Legitimate and Illegitimate Violence in Contemporary Islamic Thoughtâ€_x009d_, organized 15-17 October 2015 by the Institute for Theology and Peace (ithf), Hamburg. More than 20 researchers from different countries including Indonesia, Pakistan, Iran, Germany, UK, USA, and Belgium discussed the peace and war in contemporary Islamic thought from different disciplines such as theology, philosophy, religious studies, cultural studies, and political sciences.
Das Buch widmet sich den Argumenten zeitgenössischer muslimischer Denker zum Thema Krieg und Frieden und behandelt die konfessionelle, geografische und ideologische Diversität islamischer Friedensethik. Ein Teil der Beiträge wurde verfasst von unterschiedlichen Gruppierungen und Gelehrten, die sowohl die sunnitischen als auch die schiitischen Zweige des Islams repräsentieren, und es gibt Beiträge zu den unterschiedlichen Einstellungen gegenüber Gewalt, ausgehend von Pazifismus und Traditionalismus hin zu Fundamentalismus und Dschihadismus. Die Beiträger sind Wissenschaftler aus verschiedenen Ländern, u.a. Indonesien, Pakistan, dem Iran, der Türkei, Deutschland, dem Vereinigten Königreich, den USA und Belgien. Die Kapitel des Buches behandeln das Thema aus unterschiedlichen disziplinären Perspektiven wie Theologie, Philosophie, Religions-, Kultur- und Politikwissenschaft. Das Buch ist in drei Teile gegliedert: a) Methodik und Theorie islamischer Friedensethik, b) Jus ad bellum und c) Jus in bello. Mit Beiträgen von: Dirk Ansorge, Abdessamad Belhaj, Seyed Hassan Eslami, Oliver Leaman, Simona E. Merati, Najia Mukhtar, Charles M. Ramsey, Sybille Reinke de Buitrago, Yahya Sabbaghchi, Heydar Shadi, Bianka Speidl und Asfa Widiyanto. ; Heydar Shadi (ed.) ; Gesehen am 15.10.2020
Sur quatre séances, il est proposé d'explorer le fameux corpus encyclopédique des Rasā'il Ikhwān al-Ṣafā' (Épîtres des Frères de la Pureté) et de situer son rôle dans l'histoire des sciences et des idées au Moyen Âge. Nous prévoyons d'articuler les séances comme suit : Séance 1 : Présentation générale des Rasā'il Ikhwān al-Ṣafā' Au cours de cette séance, on fera le point sur les derniers acquis de la recherche concernant la paternité et l'époque de composition de ce corpus, ainsi que sur la question des affinités doctrinales de ses auteurs. On évoquera aussi en détail le projet de collaboration internationale visant à l'élaboration de la première édition critique, avec traduction anglaise annotée, de l'intégralité du corpus, un projet coordonné par l'Institute of Ismaili Studies de Londres et en cours de publication depuis 2008. Séance 2 : Une lecture néoplatonicienne du Coran Sur l'ensemble des épîtres constituant le corpus des Ikhwān al-Ṣafā', on trouve cités, et souvent même à de nombreuses reprises, près de 1000 versets différents du Qur῾ān, soit à peu près un septième du Livre Saint de l'Islam. Cette séance aura pour objectif d'expliquer ce phénomène, s'agissant d'auteurs généralement considérés comme très en marge de l'Islam orthodoxe. On cherchera également à démontrer que l'ismaélisme néo-platonisant est le prisme au-travers duquel les auteurs ont cherché à interpréter le texte saint pour le faire coïncider avec leur propre doctrine. Séance 3 : Rasā'il Ikhwān al-Ṣafā' et sciences occultes Les Rasā'il Ikhwān al-Ṣafā' forment une synthèse du savoir qui réserve une place de choix aux sciences dites « occultes », telles l'astrologie, l'alchimie et la magie sous ses différentes formes. Cette séance visera à expliquer comment l'ésotérisme se situe au cœur même du projet ikhwānien. Sur base d'exemples concrets tirés notamment des différentes versions actuellement connues de l'épître sur la magie (la dernière du corpus), on cherchera à comprendre les procédés mis en œuvre par les auteurs pour justifier cette prédilection pour ce qu'il est convenu d'appeler le « bāṭinisme ». Séance 4 : L'impact des Rasā'il En revenant sur les questions de datation pour la rédaction et la diffusion première du corpus des Rasā'il, on s'attachera dans cette séance à démontrer que l'influence des Frères de la Pureté fut considérablement plus étendue qu'on ne l'a généralement supposée jusqu'à présent, et cela tant dans le cadre du monde arabo-musulman qu'en dehors de celui-ci. On réservera un traitement plus détaillé de l'impact des Rasā'il dans l'Andalus, car les dernières recherches ont mis en lumière que cette influence y est déjà perceptible près d'un siècle plus tôt que ce qui est communément admis sur la base de témoignages indirects. This project has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement No. 740618 - PhilAnd)
Sur quatre séances, il est proposé d'explorer le fameux corpus encyclopédique des Rasā'il Ikhwān al-Ṣafā' (Épîtres des Frères de la Pureté) et de situer son rôle dans l'histoire des sciences et des idées au Moyen Âge. Nous prévoyons d'articuler les séances comme suit : Séance 1 : Présentation générale des Rasā'il Ikhwān al-Ṣafā' Au cours de cette séance, on fera le point sur les derniers acquis de la recherche concernant la paternité et l'époque de composition de ce corpus, ainsi que sur la question des affinités doctrinales de ses auteurs. On évoquera aussi en détail le projet de collaboration internationale visant à l'élaboration de la première édition critique, avec traduction anglaise annotée, de l'intégralité du corpus, un projet coordonné par l'Institute of Ismaili Studies de Londres et en cours de publication depuis 2008. Séance 2 : Une lecture néoplatonicienne du Coran Sur l'ensemble des épîtres constituant le corpus des Ikhwān al-Ṣafā', on trouve cités, et souvent même à de nombreuses reprises, près de 1000 versets différents du Qur῾ān, soit à peu près un septième du Livre Saint de l'Islam. Cette séance aura pour objectif d'expliquer ce phénomène, s'agissant d'auteurs généralement considérés comme très en marge de l'Islam orthodoxe. On cherchera également à démontrer que l'ismaélisme néo-platonisant est le prisme au-travers duquel les auteurs ont cherché à interpréter le texte saint pour le faire coïncider avec leur propre doctrine. Séance 3 : Rasā'il Ikhwān al-Ṣafā' et sciences occultes Les Rasā'il Ikhwān al-Ṣafā' forment une synthèse du savoir qui réserve une place de choix aux sciences dites « occultes », telles l'astrologie, l'alchimie et la magie sous ses différentes formes. Cette séance visera à expliquer comment l'ésotérisme se situe au cœur même du projet ikhwānien. Sur base d'exemples concrets tirés notamment des différentes versions actuellement connues de l'épître sur la magie (la dernière du corpus), on cherchera à comprendre les procédés mis en œuvre par les auteurs pour justifier cette prédilection pour ce qu'il est convenu d'appeler le « bāṭinisme ». Séance 4 : L'impact des Rasā'il En revenant sur les questions de datation pour la rédaction et la diffusion première du corpus des Rasā'il, on s'attachera dans cette séance à démontrer que l'influence des Frères de la Pureté fut considérablement plus étendue qu'on ne l'a généralement supposée jusqu'à présent, et cela tant dans le cadre du monde arabo-musulman qu'en dehors de celui-ci. On réservera un traitement plus détaillé de l'impact des Rasā'il dans l'Andalus, car les dernières recherches ont mis en lumière que cette influence y est déjà perceptible près d'un siècle plus tôt que ce qui est communément admis sur la base de témoignages indirects. This project has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement No. 740618 - PhilAnd)
