METODE DEMONSTRASI (BURHAN) DALAM FILSAFAT ISLAM

This paper aims to analyze Islamic philosophy's demonstration (burha>n). Demonstration (burha>n) is the method of all schools of Islamic philosophy from Peripatetic, Illumination to Wisdom Muta'aliyah. Without demonstration (burha>n), philosophy is no more extended philosophy and turns to the debate of theologians. The consistent peripatetic Islamic philosophy maintains this method of discovering (context of discovery) the propositions discussed in Islamic philosophy. Illumination philosophy then adds an intuitive approach. The Muta'aliyah Hikmah school also added another source: the Koran and witnessing (kasyaf). The purpose of the study is to describe the function of Burhan to epistemology and spirituality by using the general hermeneutic to the primary and secondary literature of Islamic philosophy books, especially the corpus of the Hikmah Muta'aliyah and neo peripatetic schools. The research framework is the position of reason, and the laws of thought are called logic, and the purpose of logic is an argument; analogy, syllogism, and induction. burha>n is a particular syllogism. The conclusion of the demonstration (burha>n) contains three layers of structure; foundations, problems, and subjects, and requires a foundation developed from various sciences.

Philosophy in the Narrative Mode

Histories of Arabic and Islamic philosophy tend to focus on texts which are systematic in nature and conventionally classified as philosophy or related scholarly disciplines. Philosophical principles, however, are also defining features of texts associated with other genres. Within the larger field of philosophy, this might be especially true of ethics and within the larger body of literature this might be especially the case for stories. Indeed, it is sometimes argued that the very purpose of storytelling is to reinforce and disseminate moral conventions. Likewise, the moral philosopher can be conceptualized as a homo narrans.The aim of this contribution is to apply the approach to narratives as a mode of debating ethical or moral principles to biographies of Alexander the Great. More than any other figure of the classical world, Alexander was religiously validated in the Islamic tradition due to his quasi-prophetic status as the ‘man with the two horns’ in the Qur’an. He appears prominently in the larger orbit of Arabic and Islamic philosophy as interlocutor and disciple of Aristotle and is adduced anecdotally in philosophical literature as an example to teach larger lessons of life. As a world conqueror, he provided an attractive model for those who sought to reconcile philosophical insight with worldly ambition.Focusing on biographies of Alexander, this article explores ethical principles which are inscribed in this body of literature and thus reads the texts as a narrativized form of philosophy. The analysis is comparative in two ways. Biographies of different periods and regions of the Islamicate world will be discussed, but comparisons with pre-Islamic biographies of Alexander (notably Roman biographies and the Alexander Romance) are included as well.

New Perspectives on Ethics in Islam [whole issue]

Complete volume, containing all articles CONTENTS Introduction: Feriel Bouhafa, Towards New Perspectives on Ethics in Islam: Casuistry, Contingency, and Ambiguity I. Islamic Philosophy and Theology Feriel Bouhafa, The Dialectics of Ethics: Moral Ontology and Epistemology in Islamic Philosophy Frank Griffel, The Place of Virtue Ethics within the Post-Classical Discourse on ḥikma: Fakhr al-Dīn al-Rāzī’s al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā Ayman Shihadeh, Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C. Hannah C. Erlwein, The Moral Obligation to Worship God Alone: Fakhr al-Dīn al-Rāzī’s Analysis in the Tafsīr Anna Ayse Akasoy, Philosophy in the Narrative Mode: Alexander the Great as an Ethical Character from Roman to Medieval Islamicate Literature II. Islamic Jurisprudence Ziad Bou Akl, From Norm Evaluation to Norm Construction: The Metaethical Origin of al-Ghazālī’s Radical Infallibilism Felicitas Opwis, The Ethical Turn in Legal Analogy: Imbuing the Ratio Legis with Maṣlaḥa Robert Gleave, Moral Assessments and Legal Categories: The Relationship between Rational Ethics and Revealed Law in Post-Classical Imāmī Shīʿī Legal Theory Omar Farahat, Moral Value and Commercial Gain: Three Classical Islamic Approaches III Hadith, Quran, and Adab Mutaz al-Khatib, Consult Your Heart: The Self as a Source of Moral Judgment Tareq Moqbel, “As Time Grows Older, the Qurʾān Grows Younger”: The Ethical Function of Ambiguity in Qurʾānic Narratives Enass Khansa, Can Reading Animate Justice? A Conversation from Alf Layla wa-Layla (The Thousand and One Nights) Nuha AlShaar, The Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics William Ryle Hodges, Muḥammad ʿAbduh’s Notion of Political Adab: Ethics as a Virtue of Modern Citizenship in Late 19th Century Khedival Egypt

Studying Islam and Its Adherents in Australian Universities

Islamic Studies is a relatively new, yet growing phenomenon in Australian universities. With an increased focus on Islam and Muslim in the age of War on Terror and with Australian Muslim population fast increasing, Islamic Studies is an important intellectual tool to better understand, Islam and Muslims and many challenges facing them. This paper is an investigation of the recent trends and developments in Islamic Studies as an academic discipline in Australian universities. This is an important intellectual task because Islamic Studies continues to play a significant role in Australian academia. The data were collected from literature review and are analysed descriptively. The findings of the study show that the intellectual tools developed in Islamic Studies can be deployed to build relationship between fragmented Muslim communities and between Muslims and non-Muslims particularly in multicultural Australia. Islamic Studies draws on a variety of fields making it a crossdiscipline. As such, it offer a rich and analytic investigation of world’s second largest religion and its multiple expressions. Australian universities offer Islamic studies ranging from undergraduate to postgraduate program. The topic studied include Islamic philosophy, jurisprudence, education, history, and Arabic.

THE IRFANI CONCEPT IN SUFISM AND ITS RELATION TO ISLAMIC PHILOSOPHY

Talking about Sufism cannot be separated from 'Irfan' knowledge; both are interrelated; it can also say that 'Irfan', and 'Irfan' are Sufism. The level of ma'rifat is a jargon that many Sufis generally pursue. There are many ways to achieve this, each Sufi has his way, including First, Riyadhah (self-surrender, accepting sincerely and gracefully for all that the Creator has), Second, Tafakkur (tafakkur to strengthen belief in the greatness and power of Allah, then become an attitude that always motivates individuals, to actively dhikr and worship Allah swt.), Third, Tazkiyat An-Nafs (the process of purifying the human soul. The process of purification of the soul in the framework of Sufism can be done through the face of takhalli and tahalli). Then when Sufism meets philosophy, can the two synergize with each other? While the science of Sufism talks about the heart while talking about reason or ratio. Because the author wants to release the relationship between Sufism (Irfan) Islamic philosophy, this research is in the form of library research or referred to as library research which is carried out by reviewing various literature, both from the latest journals, book texts, scientific articles, the results of other people's research, as well as other sources related to Irfani Sufism and Islamic philosophy. The results of the conclusion that their studies of the soul in a philosophical approach provided many precious contributions to the perfection of studying Sufism in the Islamic world. An understanding of the soul and spirit itself is essential in Sufism. Later developed philosophical analyses of the soul and spirit in Sufism.

Evaluasi Pendidikan Menuju Insan Kamil Perspektif Filsafat Islam

This article aims to learn how to conduct an adequate evaluation using approaches based on Islamic philosophy. Because inconsistencies in the implementation of educational assessments can lead to less than optimal results after inspection, this requires appropriate methods for the full review. The author made this article with a library approach, collecting materials from library books, research reports, newspapers, books, research reports, theses, dissertations, and scientific journals in print and non-print media. In Islamic education, the purpose of the evaluation is to make al-Insan al-Kamil human or a complete human person. Likewise, the purpose of education is to educate students to have faith, be pious, develop a religious mentality, master science, and apply what has been learned in school to adapt to the life of the wider community. Evaluation can also provide feedback to students about their achievements and the extent of their perspectives and knowledge during the learning process. Philosophy also educates people to think, have insight, and reason broadly to view an event or problem from various perspectives, with the result being the correct answer.

Historical and Philosophical Arabic Studies in Russia at the Turn of the Century (the 2nd Half of the XX - Early XXI Centuries)

The article presents an overview of the most significant results in Russian academic research in philosophy of the Arabic Middle East in the second half of the XX century-the beginning of XXI century. The author consistently examines the contribution of various schools and their main representatives to the field of Arabic studies, in particular, the academic research works dedicated to the Middle East philosophy and history written by the scientists from the Institute of Philosophy of the Russian Academy of Sciences, the Institute of Oriental Studies of the Russian Academy of Sciences, Lomonosov Moscow State University, Saint Petersburg State University and RUDN University. The article attempts to show the conceptual findings and results of this academic research on Arabic Islamic philosophy of the Middle Ages considering the problems of understanding and interpreting Arab and Muslim culture, which was held by a number of leading experts during the second half of the XX century, up to the early XXI century. It is equally important to understand the role and place of the historical and philosophical Arabic studies in the dialogue between different philosophical cultures - in the context of striving for responses to the challenges of the modern time. The author of the article proves the idea that overcoming false cultural, philosophical and ideological stereotypes in the unprecedented global interaction of East and West in the late XX and early XXI centuries will significantly expand academic mobility and internationalization in the fields of education and science, open new perspectives for international cooperation in various fields and promote mutual enrichment of cultures.

شراب ہندی، جام یونانی: مسلم مابعد الطبعیات پرعبدالحمید کمالی کی تنقید کا ایک جائزہ

This paper introduces ‘Abd al-ḥamīd Kamālī’s work, focusing on his True Islamic Philosophy project and discusses it vis-à-vis Iqbal’s Reconstruction. It critically examines Kamālī’s claim that by accepting Neo-Platonic influence Muslim thinkers deviated from fundamental Islamic intuition, embodied in three principles: non-delimited Being, transcendence, and relation. It also considers his historical claim that Neo-Platonism itself was a synthesis of Greek and Indian intellectual tendencies, disparaging the infinite and reducing Being to consciousness. It is shown that despite significant differences between their projects, Kamālī’s work can be considered a continuation of Iqbal’s Reconstruction. Thus, contrary to his claim, Muslim philosophers, theologians, and mystics did not directly deny divine infinity, nor did they identify consciousness as the foremost onto-theological category. They awarded primacy to divine oneness or immateriality and derived other categories from these. The claim about Greco-Indian synthesis is also examined and it is shown that such synthesis not only did not take place, it also could not have happened because Neo-Platonism rejected the prevailing Greek tendency to disparage the infinite and Plotinus held that the One Who does not think is beyond intellect. This paper consists of three parts. The first part introduces the life and works of Professor ‘Abd al-ḥamīd Kamālī while in the second and the third parts, we present and critically examine his True Islamic Philosophy project respectively.

L’ESEGESI CORANICA, IL SUFISMO SCIITA E LA METAFISICA DI IBN ʿARABĪ: CONSIDERAZIONI SULLA STORIA INTELLETTUALE DEL SUFISMO SCIITA NEL XIX SECOLO

Riassunto: Ibn ʿArabī ebbe una influenza profonda e duratura sulla tarda filosfia del mondo dell’Islam, in particolare nelle sue regioni orientali. La sua influenza fu talmente pervasiva che temi, vocabolario e concetti di origine ‘akbariana’ divennero comuni e prevalenti nella letteratura religiosa per moderna e moderna. Questo articolo tocca alcune di queste idee e concetti, in particolare l’approccio di Ibn ʿArabī alla nozione di ‘unità’ così come rialaborato nel lavoro di un importante, ancorché poco studiato sino ad oggi, maestro sufi sciita, Sulṭān ʿAlī Shāh Gunābādī (m. 1909). Questo studio del lavoro di Sulṭān ʿAlī Shāh dimostra come il maestro iraniano negozi la sua lealtà ideale nei confronti dello Shaykh al-Akbar, mantenendo al contampo una cristallina consapevolezza della delicatezza dei temi trattati prendendo le necessarie distanze dalla lettera della teoria, ove ciò fosse necessario, eppure nello stesso tempo corroborando la propria adesione intellettuale e spirituale al cuore della metafisica del maestro andaluso. Abstract: Ibn ʿArabī had a profound influence on later Islamic philosophy and mysticism, in particular in the Muslim East. His influence was pervasive to the point that Akbarian themes, vocabulary and main ideas are common currency in early modern and modern Iranian religious literature. This article covers the issue of some of these themes and ideas, namely Ibn ʿArabī’s understanding of ‘unity’ (waḥda), as exposed in the work of a prominent, albeit understudied, Shiʿi Sufi Master, Sulṭān ʿAlī Shāh Gunābādī (d. 1909). This survey of Sulṭān ʿAlī Shāh’s work shows how the Iranian master negotiates his allegiance to the Shaykh al-Akbar while maintaining a sharp awareness of the sensitivity of his main ideas, distancing himself from the letter of the theory when needed, while at the same time reinforcing his theoretical adherence to the core of the Andalusian master’s metaphysics.

جهود الكندي في التوفيق بين الفلسفة والإسلام

In this research, I tackled the Arab philosopher Alkindi, the pioneer of Islamic philosophy, who is one of Islamic scholars. I tackled the meaning of word philosophy in the first chapter; then I tackled the conception of philosophy in ancient Greeks including naturalists, Stoics and Atheists as well as I tackled the way that Greek wisdom (philosophy) extracted by Arabs; particularly translation method which was used in translating many books of logic, philosophy and others. The second chapter includes Alkindi’s life; his birth, education, ancestry, his work in translation and philosophy. In the third chapter, I tackled the efforts that were done by Alkindi to harmonize between philosophy and Islam; in other words, between mentality and inspiration through his Islamic theories in which he based his own Islamic belief, his great Islamic culture and knowledge of ancients. He gave evidences and proofs to pursue his theories and ratify theories of disbelievers of Greek philosophers. I also mentioned his great and unique additions to science of philosophy, which paved the way for Islamic philosophers who appeared after his era. The research ended bya conclusion and recommendations