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All Journal ULUL ALBAB LiNGUA: Jurnal Ilmu Bahasa dan Sastra Psikoislamika : Jurnal Psikologi dan Psikologi Islam El-HARAKAH : Jurnal Budaya Islam Al-Tahrir: Jurnal Pemikiran Islam AL-Fikr Kodifikasia: Jurnal Penelitian Islam JURNAL PENELITIAN KEISLAMAN MUSLIM HERITAGE: JURNAL DIALOG ISLAM DENGAN REALITAS Jurnal Studi Islam AL QUDS : Jurnal Studi Alquran dan Hadis Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini qolamuna : Jurnal studi islam Tribakti: jurnal pemikiran keIslaman AL-TANZIM : JURNAL MANAJEMEN PENDIDIKAN ISLAM TSAQAFAH RELIGIA Studia Philosophica et Theologica Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah Ulumuna Psikobuletin: Jurnal Ilmiah Psikologi ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin ROSYADA: Islamic Guidance and Counseling Muslim Heritage Religia : Jurnal Ilmu-Ilmu Keislaman
Achmad Khudori Soleh
Universitas Islam Negeri Maulana Malik Ibrahim, Malang
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Neuroscience Physics Public Health Social Sciences Other

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Journal : TSAQAFAH

 1 
Mencermati Sejarah Perkembangan Filsafat Islam A. Khudori Soleh
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (345.705 KB) | DOI: 10.21111/tsaqafah.v10i1.64

Abstract

Although acknowledged that Greek philosophy gave great influence on the development of Islamic philosophy, but philosophy of Islam are not based on it, because; (1) to learn does not necessarily reflect a repetition, (2) every thought is not separated from their cultural context, (3) the real fact shows that Islamic rational thinking has established before the arrival of Greek philosophy. If so, where Islamic philosophical thought come from? The answer is from the Islamic tradition itself, from scientists who attempt to explain the teachings of the Muslim holy book. There are three measures relevant to philosophical reasoning: ta’wil method, explanation of musytarak meaning, and qiyâs. In addition, the demands on theological issues, to harmonize the views that seem contradictory and complex, for further systematized it in an integral metaphysical idea. From there developed methods and philosophical thought in Islam, long before the arrival of Greek philosophy through the process of translation. First of all it was accepted because it is needed to answer new problems which require rational thinking, then it was declined at the time of Ibn Hanbal because there are certain cases which considered deviant, it was developed again in the time of al-Farabi and Ibn Sina, then rejected and considered to cause disbelief in the al-Ghazali era, and it was developed again at the Ibn Rushd, then change lanes to work together with Sufism in the time of Suhrawardi and Ibn Arabi. Finally, tradition of philosophical thought in the Sunni world does not grow up but remains develop well within the Shiite community.
Membandingkan Hermeneutika dengan Ilmu Tafsir Achmad Khudori Soleh
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (276.814 KB) | DOI: 10.21111/tsaqafah.v7i1.106

Abstract

Hermeneutic as interpretation knowledge can be classified into three categories: objective, subjective, and liberation. 1). Objective hermeneutic means an effort to interpret and to understand the meaning of text as the author means. 2). Subjective hermeneutic means an effort to interpret and to understand the meaning of text based on the social context at this time without any consideration to the author thought. 3). Liberation hermeneutic means an effort to interpret and to understand the meaning of text based on the spirit of circumstance and try to make the result of interpretation as the spirit to change the life and the circumstance of the interpreter and the reader. In Islamic perspective, objective hermeneutic can be compared with tafsir bi al-ma’tsur, and subjective hermeneutic can be compared with tafsir bi al-ra’y. However, hermeneutical discourse has been giving much contribution for the development of interpretation knowledge, so it can appear hermeneutic of liberation. It is a new penetration. If it is applied in Islam, interpretation does not only understand the meaning of al-Qur’an text as God means or based on the context, but also an effort how to make the result of interpretation as the spirit for Muslim society to change their society become better and the best.
Mencermati Sejarah Perkembangan Filsafat Islam A. Khudori Soleh
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.64

Abstract

Although acknowledged that Greek philosophy gave great influence on the development of Islamic philosophy, but philosophy of Islam are not based on it, because; (1) to learn does not necessarily reflect a repetition, (2) every thought is not separated from their cultural context, (3) the real fact shows that Islamic rational thinking has established before the arrival of Greek philosophy. If so, where Islamic philosophical thought come from? The answer is from the Islamic tradition itself, from scientists who attempt to explain the teachings of the Muslim holy book. There are three measures relevant to philosophical reasoning: ta’wil method, explanation of musytarak meaning, and qiyâs. In addition, the demands on theological issues, to harmonize the views that seem contradictory and complex, for further systematized it in an integral metaphysical idea. From there developed methods and philosophical thought in Islam, long before the arrival of Greek philosophy through the process of translation. First of all it was accepted because it is needed to answer new problems which require rational thinking, then it was declined at the time of Ibn Hanbal because there are certain cases which considered deviant, it was developed again in the time of al-Farabi and Ibn Sina, then rejected and considered to cause disbelief in the al-Ghazali era, and it was developed again at the Ibn Rushd, then change lanes to work together with Sufism in the time of Suhrawardi and Ibn Arabi. Finally, tradition of philosophical thought in the Sunni world does not grow up but remains develop well within the Shiite community.
Membandingkan Hermeneutika dengan Ilmu Tafsir Achmad Khudori Soleh
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.106

Abstract

Hermeneutic as interpretation knowledge can be classified into three categories: objective, subjective, and liberation. 1). Objective hermeneutic means an effort to interpret and to understand the meaning of text as the author means. 2). Subjective hermeneutic means an effort to interpret and to understand the meaning of text based on the social context at this time without any consideration to the author thought. 3). Liberation hermeneutic means an effort to interpret and to understand the meaning of text based on the spirit of circumstance and try to make the result of interpretation as the spirit to change the life and the circumstance of the interpreter and the reader. In Islamic perspective, objective hermeneutic can be compared with tafsir bi al-ma’tsur, and subjective hermeneutic can be compared with tafsir bi al-ra’y. However, hermeneutical discourse has been giving much contribution for the development of interpretation knowledge, so it can appear hermeneutic of liberation. It is a new penetration. If it is applied in Islam, interpretation does not only understand the meaning of al-Qur’an text as God means or based on the context, but also an effort how to make the result of interpretation as the spirit for Muslim society to change their society become better and the best.
Co-Authors Al-Idrus, Salim Alif Nur Fitriyani Asti Amelia FAHRUL KHARIS NURZEHA Imroatus Sholikha Azzuhriyyah Joko Kristanto Miftahul Huda Moh. Andi Asrori Muhammad Rafi Yamani Muhammad Riduwan Masykur Mulyadi Mulyadi Nada Shobah Naila Shofia Naila Shofia Nailis Sa'adah Raya, Moch Khafidz Fuad Rihlatuz Zakiyah Rika Dwi Indrawayanti Rosyida Nurul Anwar Shinta Nuriya Idatul Alfain