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All Journal Jurnal KALAM Religi: Jurnal Studi Agama-agama Tasamuh: Jurnal Studi Islam Living Islam: Journal of Islamic Discourses Refleksi: Jurnal Filsafat dan Pemikiran Islam TASAMUH: Jurnal Studi Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Imam Iqbal
UIN Sunan Kalijaga Yogyakarta
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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KOSMOLOGI, SAINS, DAN TEKNOLOGI: Pergeseran Paradigmatik dan Implikasinya terhadap Studi Agama Iqbal, Imam
KALAM Vol 8, No 1 (2014): JUNI 2014
Publisher : FAKULTAS USHULUDDIN INSTITUT AGAMA ISLAM NEGERI RADEN INTAN LAMPUNG

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Abstract

AbstractCOSMOLOGY, SCIENCES, AND TECHNOLOGY: SHIFTING OF PARADIGM AND ITS IMPLICATIONS FOR RELIGIOUS STUDIES. The universe, aside from being “subject matter” of cosmology, is also one of the determining coordinates of paradigm development. The transition happening in the realm of cosmology circular will result in a paradigm shift and the achievement of civilization. It is the circularity of this development which is found in the human civilization. This paper seeks to tread the development in a descriptive-explorative way. From this point, this study reveals three things: first, the development of science and technology of modern humans is influenced by the Cartesian-Newtonian model of cosmology; Secondly, in spite of its spectacular success, positivistic character of modern cosmology still has an internal defect. Such faulty is evidently demonstrated by blasphemies arising from the same area cultivated by the old cosmology, although they appear with many assumptions at odds with the old one. Third, the implications of changes in cosmology also penetrate other dimensions of human life, especially religion. Such transitions require religion not merely to stand on the doctrinaire attitudes relying on sacred texts, but it should also consider other elements which previously have not been taken into account.Kata Kunci: sains Islam; filsafat ilmu; epistemologi
KOSMOLOGI, SAINS, DAN TEKNOLOGI: Pergeseran Paradigmatik dan Implikasinya terhadap Studi Agama Iqbal, Imam
KALAM Vol 8, No 1 (2014)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (480.8 KB) | DOI: 10.24042/klm.v8i1.166

Abstract

Alam semesta, selain menjadi “subject matter” kosmologi, juga merupakan salah satu koordinat penentu perkembangan paradigma. Peralihan yang terjadi di ranah kosmologi secara sirkuler akan berakibat pada pergeseran paradigma dan pencapaian peradaban. Sirkularitas perkembangan inilah yang ditemukan dalam peradaban manusia. Tulisan ini berupaya menapaki perkembangan itu secara deskriptif-eksploratif. Dari titik ini, ditemukan: pertama, perkembangan sains dan teknologi manusia modern dipengaruhi oleh kosmologi Cartesian-Newtonian; Kedua, meski telah menghasilkan sukses spektakuler, kosmologi modern yang bercorak positivistik itu tetap memiliki cacat internal. Ini terbukti dari hujatan-hujatan yang muncul dari wilayah keilmuan yang sama dengan wilayah yang digeluti oleh kosmologi lama, meski muncul dengan asumsi-asumsi yang banyak berseberangan dengan yang lama. Ketiga, implikasi perubahan kosmologi ternyata juga merambah dimensi kehidupan manusia lainnya, terutama agama. Secara langsung, peralihan kosmologi ini menuntut respon agama untuk tidak melulu berpijak pada pola doktriner yang terlalu mengandalkan teks-teks suci,tetapi harus pula mempertimbangkan unsur-unsur lainnya yang selama ini tidak diperhitungkan.
KONSEP KEBAHAGIAAN MENURUT IBN MISKAWAIH Iqbal, Imam
Tasamuh: Jurnal Studi Islam Vol 8, No 2 (2016): Meredam Konfliks
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.250

Abstract

Ibn Miskawayh in the world of eastern philosophy becomes one of the leaders in the field of ethical philosophy. Their thinking is so sharp and revealing many good values in human life. Happiness, according to Ibn Miskawayh is the culmination and perfection of goodness. Something can be called perfect if only after something is gained, then people will not need anything else. Happiness in this perspective cannot be achieved by everyone and only enjoyed by those special and perfect. Studies on happiness in the thinking of Ibn Miskawayh begin with the perspective of a human. He said humans have a spiritual virtue, by which he can emulate the good spirits, often called angel. He also has a physical virtue, by which he can match the animals because human beings are composed of these two virtues. Armed with the physical, with which he can match the animals, humans lived in this nether world in a relatively short period of time, to prosper well organize and regulate this nature.
KONFLIK ETNO-RELIGIUS1 DI INDONESIA KONTEMPORER DALAM PANDANGAN ORDE BARU Iqbal, Imam
Tasamuh: Jurnal Studi Islam Vol 9, No 1 (2017)
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.201

Abstract

Indonesia is destined to be a pluralistic country, both in terms of race, language, customs and religion. Conflicts nuances of ethnic, religious, racial, and inter-group (SARA) is one of the most vicious forms of violence. Historical development of Indonesian nationality colored nuances SARA number of conflicts. SARA nuanced conflict in the archipelago have taken place since the colonial era. Even the issue of SARA is pre-colonial heritage, typical Malay who has been there before Indonesia existed. Similarly, in the early days of independence in the days of the Old Order, conflicts SARA already surfaced. However, in two days, SARA issues arise naturally as a cultural dynamics of society. Unlike the two previous times, the regime tried to suppress racial issues systematically. During the New Order, brought up the issue of SARA into illicit goods into categories considered subversive by the government would be a source of division and disintegration of the nation. The New Order regime has been successful in establishing uniformity in all areas of life, so at that time, this nation seems to be a nation that is quiet, safe, but without real life. The New Order regime disclaims any form of turmoil in any small community, let alone the nuances SARA. Similar upheavals suppressed and hidden in dark corners are not covered by the public browse binoculars. By basing itself on the concept of state integrality, New Order imagined as a large family and the citizens should live in harmony and peace in harmony, harmony and balance. Unity in a unified equation is much more preferred than the difference diverse divisions that opened the gap. Various differences in aspirations and interests of social groups, ethnic and religious pressed discharged to the surface, for the sake of unity in the family of nations Indonesia.
KONFLIK ETNO-RELIGIUS1 DI INDONESIA KONTEMPORER DALAM PANDANGAN ORDE BARU Iqbal, Imam
Tasamuh: Jurnal Studi Islam Vol 9, No 1 (2017): Kesenjangan dan Konflik Sosial, Budaya, dan Agama masyarakat Multietnis
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.201

Abstract

Indonesia is destined to be a pluralistic country, both in terms of race, language, customs and religion. Conflicts nuances of ethnic, religious, racial, and inter-group (SARA) is one of the most vicious forms of violence. Historical development of Indonesian nationality colored nuances SARA number of conflicts. SARA nuanced conflict in the archipelago have taken place since the colonial era. Even the issue of SARA is pre-colonial heritage, typical Malay who has been there before Indonesia existed. Similarly, in the early days of independence in the days of the Old Order, conflicts SARA already surfaced. However, in two days, SARA issues arise naturally as a cultural dynamics of society. Unlike the two previous times, the regime tried to suppress racial issues systematically. During the New Order, brought up the issue of SARA into illicit goods into categories considered subversive by the government would be a source of division and disintegration of the nation. The New Order regime has been successful in establishing uniformity in all areas of life, so at that time, this nation seems to be a nation that is quiet, safe, but without real life. The New Order regime disclaims any form of turmoil in any small community, let alone the nuances SARA. Similar upheavals suppressed and hidden in dark corners are not covered by the public browse binoculars. By basing itself on the concept of state integrality, New Order imagined as a large family and the citizens should live in harmony and peace in harmony, harmony and balance. Unity in a unified equation is much more preferred than the difference diverse divisions that opened the gap. Various differences in aspirations and interests of social groups, ethnic and religious pressed discharged to the surface, for the sake of unity in the family of nations Indonesia.
KONSEP KEBAHAGIAAN MENURUT IBN MISKAWAIH Iqbal, Imam
Tasamuh: Jurnal Studi Islam Vol 8, No 2 (2016): Kajian Filsafat Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.250

Abstract

Ibn Miskawayh in the world of eastern philosophy becomes one of the leaders in the field of ethical philosophy. Their thinking is so sharp and revealing many good values in human life. Happiness, according to Ibn Miskawayh is the culmination and perfection of goodness. Something can be called perfect if only after something is gained, then people will not need anything else. Happiness in this perspective cannot be achieved by everyone and only enjoyed by those special and perfect. Studies on happiness in the thinking of Ibn Miskawayh begin with the perspective of a human. He said humans have a spiritual virtue, by which he can emulate the good spirits, often called angel. He also has a physical virtue, by which he can match the animals because human beings are composed of these two virtues. Armed with the physical, with which he can match the animals, humans lived in this nether world in a relatively short period of time, to prosper well organize and regulate this nature.
Kosmologi, Sains, dan Teknologi: Pergeseran Paradigmatik dan Implikasinya terhadap Studi Agama Imam Iqbal
KALAM Vol 8, No 1 (2014)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (480.8 KB) | DOI: 10.24042/klm.v8i1.166

Abstract

Alam semesta, selain menjadi “subject matter” kosmologi, juga merupakan salah satu koordinat penentu perkembangan paradigma. Peralihan yang terjadi di ranah kosmologi secara sirkuler akan berakibat pada pergeseran paradigma dan pencapaian peradaban. Sirkularitas perkembangan inilah yang ditemukan dalam peradaban manusia. Tulisan ini berupaya menapaki perkembangan itu secara deskriptif-eksploratif. Dari titik ini, ditemukan: pertama, perkembangan sains dan teknologi manusia modern dipengaruhi oleh kosmologi Cartesian-Newtonian; Kedua, meski telah menghasilkan sukses spektakuler, kosmologi modern yang bercorak positivistik itu tetap memiliki cacat internal. Ini terbukti dari hujatan-hujatan yang muncul dari wilayah keilmuan yang sama dengan wilayah yang digeluti oleh kosmologi lama, meski muncul dengan asumsi-asumsi yang banyak berseberangan dengan yang lama. Ketiga, implikasi perubahan kosmologi ternyata juga merambah dimensi kehidupan manusia lainnya, terutama agama. Secara langsung, peralihan kosmologi ini menuntut respon agama untuk tidak melulu berpijak pada pola doktriner yang terlalu mengandalkan teks-teks suci,tetapi harus pula mempertimbangkan unsur-unsur lainnya yang selama ini tidak diperhitungkan.
PENDEKATAN KONTEMPORER DALAM RELIGIONSWISSENSCHAFT Imam Iqbal
Religi: Jurnal Studi Agama-agama Vol 14, No 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.2018.1402-04

Abstract

This paper discusses the approach commonly used in the discipline of Religionswissenschaft in contemporary periode. Here, the word “contemporary” refers more to the thought, rather than to the periodic chapter, as will be seen in the description of Frank Whaling, who specifically conducted a study of various contemporary approaches in this discipline. The study conducted by Whaling is a step that follows up with the study of Jacques Waardenburgh who previously mapped various classical approaches in this discipline.The discussion in this paper starts from the mapping that has been produced by the two experts. In addition, to obtain a more in-depth analysis of it, a number of other experts’ opinions were also stated. There are two core issues which are the main locus of the discussion in this paper, namely; first, about the emergence of the term contemporary approach, which is related to the background problem of its emergence and its fundamental differences with the classical approach; and second, about the implications for the development of the Religionswisschaft methodology, both practically and substantively. These two issues are explored descriptively and analytically to criticize and understand the existence of the problem in the midst of the great construction of the Religionswissenschaft.
Filsafat sebagai hikmah: Konteks berfilsafat di dunia islam Imam Iqbal
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 17, No 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (514.091 KB) | DOI: 10.14421/ref.2017.%x

Abstract

There is a strong impression on some that the Islamic philosophy is unoriginal, just a duplication of Greek philosophy, and has become extinct or no longer found in modern day development. According to the authors, such an impression and other negative impressions similar to it need to be evaluated and reviewed. The impression is very reductive and less proportional in assessing the existence of Islamic philosophy. One way is to put Islamic philosophy in its distinctive historical context. The author consid- ers that the use of the word $ikmah to define philosophy in the Islamic world implies a distinctive context that surrounds the birth and development of philosophy in the Islamic world, and at the same time exhibits its characteristics. This paper will try to explore and explore more in the context in question, so that the realization of philosophy in the Islamic world can photographed in a more fair and whole.[Ada kesan yang kuat pada sebagian kalangan bahwa filsafat Islam itu tidak orisinal, sekedar duplikasi dari filsafat Yunani, dan telah punah atau tidak ditemukan lagi perkembangannya pada masa modern ini. Menurut penulis, kesan semacam itu dan kesan negatif lainnya yang senada dengannya perlu dievaluasi dan ditinjau ulang. Kesan tersebut sangat reduktif dan kurang proporsional dalam menilai keberadaan filsafat Islam. Salah satu caranya adalah dengan meletakkan filsafat Islam dalam konteks kesejarahannya yang khas. Penulis memandang bahwa penggunaan kata %ikmah untuk mendefinisikan filsafat di dunia Islam menyiratkan adanya konteks khas yang mengitari kelahiran dan perkembangan filsafat di dunia Islam, dan sekaligus menunjukkan karakteristiknya. Tulisan ini akan mencoba menggali dan menelisik lebih dalam konteks yang dimaksud, sehingga perwujudan filsafat di dunia Islam dapat dipotret secara lebih adil dan utuh.]
MAKNA BERAGAMA MENURUT IMMANUEL KANT DALAM RELIGION WITHIN THE LIMITS OF REASONALONE Imam Iqbal
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (8355.934 KB) | DOI: 10.14421/ref.2015.%x

Abstract

The searching oflmmanuel  Kant's thought in this paper will try to explain his ideas concerning to the meaning of religion from his critical philosophical perspective by set up from his work Religion within the Limits of Reason Alone. That work, will show later, is one of important Kant's work, especially concerning the relation between reason, religion, and morality. Although Religion could be classified as a work in philosophy of religion's field, however Kant's writing style in this work was not in popular fashion as commonly the work in philosophy of religion's field to be written. Kant's views ofreligion and the meaning ofbeing religious in this work are closely related to the moral frame work that he explained in his other works. The writer underlines some important points of Kant's thoughts: First, Religion has showed Kant's interest to religious problems, especially concerning religious meaning, in relation to morality and rationality. Second, the main discussion in Religion is about religious meaning. Third, Kant's explanation to religious meaning in Religion could be traced in to areas, i.e. individual area and social-community area. Fourth, the core of religious meaning in Religion is situated to Kant's implicit invitation to shift from just as ''having religion" to the ''being religious", or from having religious falsely to being religious authentically. Fifth, being religious or to be religious authentically is a representation of critical religious attitude.
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