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Refleksi: Jurnal Filsafat dan Pemikiran Islam

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Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta

ISSN : 14119951 EISSN : 25484745 DOI : https://doi.org/10.14421/uin-suka.refleksi

Core Subject : Religion, Humanities, Social,

Religion Humanities Social Sciences

Refleksi adalah jurnal filsafat dan pemikiran Islam. Fokus dan ruang lingkup dari jurnal ini adalah Filsafat Islam, Kalam (Teologi Islam), dan Tasawwuf (Sufisme).

Arjuna Subject : Umum - Umum

Articles 128 Documents

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ALIENASI MANUSIA MODERN KRITIK MODERNITAS DALAM PEMIKIRAN ERICH FROMM Nufi Ainun Nadhiroh
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 1 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Alienation is a term that has been used by many thinkers in the past, including Hegel and Karl Marx. Every thinker gives its meaning differently. Hegel supposed that this alienation's discussion is important in relation to the emerging of consciousness or the feeling towards the otherness. Karl Marx discussed about alienation when he concerned about the fate of labors that had been exploited by the bourgeoisies. It is explained in this article, Fromm has been influenced by both thinkers, but he also criticized them that their applications to solve human alienation conditions always find the deadlock because they simply focused to single aspect only. Fromm proposed an idea that to heal the ill modem society; they should perform the change not only in single aspect oflife but also the change in all aspects simultaneously such as industry and political organization, spiritual, philosophical orientation, human character structure and cultural activity. Fromm assumed that to create healthy society, it starts from the self awareness. This is identical to human nature as the aware and foremost creature.

Tarekat Hizib Nahdlatul Wathan Dan Perannya Dalam Perpolitikan Di Lombok M. Rohman Ziadi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Tarekat is a Sufi brotherhood in which it contains and practices sufistic principles. In Sufism,there is a very thick concept, namely zuhud. Zuhud is the emptiness of search, which limits his desire to gain the world. From this it can be seen that the Sufic tradition should be reluctant to desire the world, including politics. However, the Hizib Nahdlatul Wathan as a tarekat appeared to be very active in politics, even the founder and Tarekat murshid Hizib Nahdlatul Wathan became a major driver in politics in Lombok. This is interesting, on the one hand the Hizib Nahdlatul Wathan is a tarekat, but on the other hand it looks very active in the politics of Lombok. Therefore, the authors are interested in studying more about the Hizib Nahdlatul Wathan and its role in politics in Lombok. There are two problem formulations in this article, namely; what is the concept of teaching the Hizib Nahdlatul Wathan Order? What is the religious foundation of the Hizib Nahdlatul Wathan Order in its political activities in Lombok? To answer the two formulations of the problem the author uses a literature review and interview research method. In addition, the author also uses two theories to dissect the formulation of the problem, namely the tarekat theory and the tarekat and political theory of Martin van Bruinessen. The tarekat theory the author uses to answer the first problem statement. While the theory of tarekat and politics of Martin van Bruinessen, the author uses it to answer the problem statement number two.

MEMBONGKAR NU MAGELANG (Menakar ke"NU"an warga Nahdhiyin Magelang antara NU Kultural dan Struktural dan Pengaruhnya Terhadap Pemberdayaan Masyarakat) Moh Fatkhan
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Magelang is one of territorial base of NU in Central Java, as a santri territory it has very strong tradition of pesantren. The pesantren tradition deep-rooted in NU, has a princip that the kiai is a figure cannot be opposed by its santris or its followers. The strong pesantren tradition in the NU's affiliate influences the way ofNU's organization in many levels whether it is in regency level (cabang), district level (anak cabang), and village level (ranting). The ideal ofNU's organization not only exists and operates in the level of regency (cabang) and district (anak cabang) but also should exist and operate in every villages (ranting). However in reality, NU at Magelang regency in structural/jamiah/organizational level is very alarming. This is proven by the very few ofNU's organization in the level of village/ranting that exist and operate. Some ofMagelang residents are more proud to declare theirself as cultural NU than structural NU. Many NU's affiliates do not want to be verified as a member of NU's organization, having Kartanu (NU member card), moreover became NU's officer, though culturally they are NU's affiliate. This condition besides has an effect in NU's organization also has consequence in political reality in Magelang regency, such as the defeat in legislative election and Magelang regent election. Therefore by carry out field research, researcher will try to describe objective condition the respons ofNU's affiliate in Magelang regency towards NU's organization Magelang regency from the perspective of cultural NU's community as the target object and their influence to the empowerment of Magelang community.

JALAN ILLUMINASI DALAM MISTISISME HAZRAT INAYAT KHAN (1882 -1927) Syaifan Nur; Asna Ulil Maizah
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Mysticism comes from the Greek word mystikos, which means secret, hidden, dark or veiled in darkness. Also means silence or shut up, which is the basic word of mysterion in ancient Greek. Mysticism leads to the study of the esoteric side of the spiritual life of people who believe, have faith, and have religion. Mysticism seeks to uncover the deepest secrets in the spiritual life. One of the roads used is the path of illumination. Illumination is the key to enlightenment desired by every human being. In illumination, the goal of humans is to obtain inner solutions, and their birth, there are many forms or patterns that must be approached, seen and felt. Moreover, it must really enter into it, the estuary of the self-surrender to the worldliness that must be faced with realization, secret spirit, calm and deeds.The path of illumination requires an initiation process as a basis for stepping into the search for true nature. Initiation as a basic change in essential conditions; initiation as a reference for every human being to start, aiming for something that leads to a better direction. Actually and verbally, as a listener, imitator and speaker, the initiator is able to know step by step to make an inner journey to get enlightenment that is felt to be very influential in his life. One of the famous mystics who explore this issue is Hazrat Inayat Khan. The complex problem of human uncertainty is one of the driving forces that gave birth to the great thoughts of a Hazrat Inayat Khan. Hazrat Inayat Khan’s view holds that humans as God’s creatures in the world must return to their consciousness, function, purpose and existence in the essence of mankind itself properly and correctly. Life must be in harmony because all God’s creatures are the same creation from God Almighty. The ultimate goal is to get the true nature.

FETISISME KOMODITI DAN MISTIFIKASI DALAM IKLAN Muzairi Muzairi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 14, No 2 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Fetisyism of commodity is a phenomenon in which someone sees the meaning of something as inherent part of its physical existence, but actually the meaning is just created through its integration into system of meaning. As Marx says, fetisyism of commodity is phenomena, that is, seeing something as having an inherent value in it, whereas, the value is made by man. The Marx's analysis is very important in our understanding of how a product or commodity communicate a social relation (class, status, condition, role, grade, prestige) operating in a social context. Marx uses term mystification to explain false appearance or false meaning of a commodity, that actually have had a certain meaning in society.

Transendensi Filsafat Ilmu () Muhammad Saifullah
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 1 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Judul buku : Filsafat Ilmu, Integrasi dan TransendensiPenulis : Musa Asy’ariePenerbit : LESFI UIN Sunan KalijagaTahun terbit : 2016Halaman : 143Pengulas : Muhammad Saifullah

INTERPRETASI MUHAMMAD IQBAL TENTANG ATOMISME DALAM KALAMASY'ARIYAH Muzairi Muzairi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

According Iqbalin The Reconstruction ofReligious Thought in Islam theAsy'arie school, of thinkers, then, the world is compounded of what they calljawahir-infinitely small parts of atoms which can-not be further divided. Since the creative activity of God is ceaseless the number of the atoms cannot be finite. Fresh atoms are coming into being every moment, and the universe is therefore constantly growing. As the Quran says: "God adds to His creation what He wills". The essence of the atom is independent of its exixtence. This means that existence is quality imposed on the atom by God.

PERAN AKAL DALAM MEMAHAMI PENGETAHUAN LADUNI (TELAAH KITAB RISALAH AL-LADUNIYYAH AL GHAZALI) Azizatun Nisa
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

This research is a qualitative research. The aim is finding out the role of reason in understanding laduni knowledge. In this case laduni knowledge is the same as intuition. The relationship of reason and intuition which is essentially always in an interactive condition, first seeing the types of knowledge that can be captured by humans. According to al-Ghazali there are four kinds of levels of existence (being). First. The metaphysical form, according to him, is summarized in the Mahfudh letter. Second, empirical forms in the concrete world (alam syahadah). Third, imaginary (imaginative), and fourth, rational form (al-ma’qulat). The relationship of reason and intuition, al-Ghazali made a parable of people who gained knowledge with reason likened to a child and those who obtained knowledge with intuition were likened to (al-mumayyiz). The parable above implies the existence of a level between the two and does not mean there is a separation between each. If this is related to the theory of the human ratio (al- nafs al-natiqoh) after being able to capture a priori or dharuriyyat knowledge, in turn it shows two abilities, namely, the ability to produce knowledge through understanding (through) feeling . The first is creative-methodical-systematic, while the second is creative-non-systematic-systematic. Thus, it is clear that the nature of both knowledge comes from the same source as the derivative of the soul and therefore both are contained in human intellectuality.

ETIKA SOSIAL GUS DUR Abdus Salam
Refleksi Jurnal Filsafat dan Pemikiran Islam Vol. 14 No. 2 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Islam as a complete religion that actually provides a view and the right way oflife. Yet in the reality Muslim often ignores to see social problems that continue to occur. This is seen from the lack of attention in Islam on the problem of poverty and oppression. Islam only appears in the form of individual mistake that escapist. Whereas, the Qur'an has clearly explained the concern very beautiful, as in QS. al-Baqarah [2]: 177. Therefore, it is important to re-read the meaning oflslam by more open and critical approach, one of them through discourse ethics, which in Islam is known as "akhlak" terms. Through the theological-philosophical approach, by tracing the motives of social ethicsin the thought of Abdurrahman Wahid, who understand (through indigenization of lslam) Islamic teaching (tauhid) critically in order to realize "social pillar", this research aims to probe again the akhlak relevance (Islam) in the context of humanitarianism and Indonesian culture to answer any real-life problem for the realization of social welfare.

Etika Plato dan Aristoteles: Dalam Perspektif Etika Islam Muhammad Taufik
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 18, No 1 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Ethics try to think about the concept of morals or human behavior, such as how to know and assess the difference between good deeds and bad deeds, including how to know what is right and what is wrong. Many philosophers speak of this theme, including prominent philosophers Plato and Aristotle. According to Plato ethics it is intellectual and rational, meaning can be explained logically. For him the purpose of human life is to obtain the joy of life and the joy of his life gained with knowledge. Although it looks the same, but Aristotle has another view in his opinion, moral goodness can be understood as eudaimonia (happiness) or that is translated in English with well-being. The real happiness according to Aristotle is when humans are able to realize the best possible as a human being. It means that happiness can be achieved when man manifests the highest wisdom based on reason or reason. In contrast to the Greek philosophers’ theory in this case Plato and Aristotle, Islam seems to provide a significant distinction. The apparent difference between Greek ethics and Islamic ethics is the existence of an Islamic ethical system that includes philosophical, theological and eschatological morality (in this case the teachings of monotheism) which are certainly not known in Greek ethics. In Islamic ethics there is a harmony of the dimensions of reason and revelation as divine references in deciding both good and bad. If we look at Greek ethics then a good is done because it contains the value of virtue as a moral obligation. So in Islamic ethics more than that, not merely a virtue, but doing good is bringing benefit to all people and get appreciation from God with reward reward. In some of these ethical concepts many Muslim philosophers attribute this ethics to the goal of attaining the happiness of man in the world and in the hereafter.[Etika mencoba memikirkan tentang konsep akhlak atau tingkah laku manusia, seperti bagaimana mengetahui dan menilai perbedaan antara perbuatan baik dan perbuatan buruk, termasuk cara untuk mengetahui mana yang benar dan mana ya salah. Banyak filosof yang berbicara tentang tema ini, termasuk filosof ternama Plato dan Aristoteles. Menurut Plato etika itu bersifat intelektual dan rasional, artinya bisa dijelaskan secara logis. Baginya tujuan hidup manusia adalah memperoleh kesenangan hidup dan kesenangan hidupnya diperoleh dengan pengetahuan. Menurut Plato lebih lanjut, ada dua macam budi: budi filosofis dan budi biasa. Plato juga mengatakan bahwa orang itu baik apabila ia dikuasai oleh akal budi, buruk apabila ia dikuasai oleh keinginan dan hawa nafsu. Walau tampak sama, tetapi Aristoteles punya pandangan lain menurutnya, kebaikan moral dapat dimengerti sebagai eudaimonia (kebahagiaan) atau yang diterjamahkan dalam bahasa Inggris dengan well-being. Kebahagiaan sejati menurut Aristoteles adalah bila manusia mampu mewujudkan kemungkinan terbaik sebagai manusia. Artinya bahwa kebahagiaan dapat tercapai ketika manusia mewujudkan kebijaksanaan yang tertinggi berdasarkan rasio atau akal budi Berbeda dengan teori filosof Yunani dalam hal ini Plato dan Aristoteles, Islam tampak memberikan pembedaan yang signifikan. Perbedaan yang tampak antara etika Yunani dan etika Islam adalah adanya sistem etika Islam yang mencangkup moralitas filosofis, teologis dan eskatologis (dalam hal ini ajaran tauhid) yang barang tentu tidak dikenal dalam etika Yunani. Dalam etika Islam ada harmoni dimensi akal dan wahyu sebagai rujukan ilahiyah dalam menentukan baik dan buruk. Bila kita melihat etika Yunani maka sebuah kebaikan itu dilakukan karena mengandung nilai keutamaan sebagai kewajiban moral. Maka dalam etika Islam lebih dari itu, bukan hanya sekedar keutamaan, tapi melakukan kebaikan itu membawa kemanfaatan bagi semua orang dan mendapatkan apresiasi dari Tuhan dengan balasan pahala. Dalam beberapa konsep etika ini banyak para filosof muslim menghubungkan etika ini dengan tujuan pencapaian kebahagiaan manusia di dunia dan di akhirat.]

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Ali Usman

Contact Email ali.usman@uin-suka.ac.id

Phone +628122957493

Journal Mail Official afi@uin-suka.ac.id

Editorial Address Jalan Marsda Adisucipto, Papringan, Caturtunggal, Kec. Depok, Kabupaten Sleman, Daerah Istimewa Yogyakarta 55281

Location Kab. sleman, Daerah istimewa yogyakarta INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Ali Usman

Contact Email
ali.usman@uin-suka.ac.id

Phone
+628122957493

Journal Mail Official
afi@uin-suka.ac.id

Editorial Address
Jalan Marsda Adisucipto, Papringan, Caturtunggal, Kec. Depok, Kabupaten Sleman, Daerah Istimewa Yogyakarta 55281

Location
Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA