bluuebunny/crossref_metadata_2025_split huggingface dataset:
Diskusi Pengalaman Religius
Authors: Bagir Haidar 
Published: February 2016

Dalam persfektif Islam, tidak ada jaminan bahwa sesuatu yang extraordinary merupakan wujud dari suatu pengalaman spiritual. Ada atau tidaknya fenomena luar biasa bukanlah tema utama dalam pengalaman spiritual. Inti utama dari pengalaman spiritual adalah empati, kepedulian akan yang lain. Meskipun dalam isu mengenai kenabian, teologi Islam sendiri dan ilmu kalam menjadikan aspek mukjizat sebagai a proof of prophethood, namun titik berat kepada aspek extraordinary bukanlah faktor utama. Mengenai karakter teologi, bahasa teologi adalah bahasa mayoritas. Dalam pola pikir mayoritas, awam, sesuatu baru menjadi bukti bagi sesuatu yang besar jika itu merupakan hal yang luar biasa. Pola pikir mayoritas melihat agama harus sebagai sesuatu yang luar biasa. Seandainya biasa-biasa, maka tidak dianggap agama. Padahal sebenarnya agama itu menampakkan dirinya dalam kehidupan kita yang biasa-biasa, mengalir di antara banyak hal dalam kehidupan kita sehari-hari. Inilah yang patut disadari.
The Challenges of Realization in a Global Civilization
Authors: Morris James Winston 
Published: February 2016

<div><p>The contemporary historical situation suggests fascinating parallels with that period of the 13th/7th century when the massive destruction of the Mongol invasions opened the way for popular new forms of Islamic life and practice that eventually spread Islam throughout Asia. Today, as in earlier periods of dramatic upheaval, we can witness those processes of inspiration and awakening that give rise to the spiritual pathways of future centuries, through each soul’s gradual discovery of its unique challenges and demands of ihsan.</p><p>One way of describing this transformation, to use the Qur’anic language adapted by Ibn ‘Arabi, is in the terms of the process of spiritual realization (tahqīq) by which people discover their guiding inner relationship to those divine qualities or “Names” that eventually come to deﬁne the meaning and purpose of their lives. Through our life long movement of service (‘ibda) to the “Lord” (rabb) constituted by each divine Name, the transformation of the soul follows a familiar, naturally ascending trajectory. It begins with a curiosity drawing us toward some particular dimension of the Real (al-Haqq); then a compelling striving leading to heightened discipline and awareness; and ultimately to the creative manifestation of that devotion through the appropriate means of teaching, communication, and new communities of fellow- seekers—the Qur’anic “servants of the All-Merciful”—that slowly emerge from this shared spiritual work of devotion, discovery and creative response. </p><p>Here we point to some ways this process of civilizational renewal is unfolding around the world, focusing on three of the most far-reaching of those divine Names: the “servants of the All-Wise” (al-Hakīm), in their exploring and deciphering the inﬁnite Signs of God’s Wisdom “on the horizons”, in all of the sciences of nature and society; to those muhsinūn and “servants of the Beautiful” (al-Jamīl) whose creative acts of beauty help awaken that love and awe which mark the beginnings of each spiritual journey; or to those “servants of the Subtly-Gracious” (al-Latīf) whose lives are dedicated to deepening our understanding of the presence and meaning of each of the divine Signs “in our souls,” in the emerging science of spirituality. These “servants of the all- Merciful” and their communities are themselves the ﬁrst seeds of an emerging global civilization.</p></div>
From Superman to Superior Man : Anthropology of Perfection in Traditional Cosmology
Authors: Zekrgoo Amir H. 
Published: February 2016

<div><p>It is obvious that the use of these various terms does not result in a miscellany of ideas such as it occurs in many New Age theories. In perennialists’ writings we have come to realize that this is not an attempt to mix traditions together, but is instead an attempt to utilize existing terminology when it is appropriate. The paper has focused at studying the anthropology of perfection in perennial philosophy. It has addressed issues such as the nature of ‘self and the states of self-realization’, selfessness and selﬁ shness’, ‘the categories of man’, ‘the process of exaltation’, ‘attributes’, ‘qualities’, ‘rights and obligations of the superior man in traditional worldview.</p><p>In various places of the paper we have resorted to artworks belonging to various traditions and different times to communicate the ideas and worldviews. They show how essential the role of artists and the art they produce is in keeping alive the reverence for perfection and continuity of tradition through their inspired imagination.</p><p>The superior qualities are not necessarily those of rulers and conquerors. They are rather to be found in mythical heroes, prophets of God and sages of various traditions; those who, in Ghazali’s words, “possess inner vision”. Such individuals hold attributes of perfection; their bodies die, yet their characters live beyond time and space inspiring generations after generations. After all, to be a superior being means starting a never-ending journey of becoming.</p></div>
Hahneman’s Principles Anthropology of Transcendent Philosophy : Some Observations in the Light of Islamic Sources
Authors: Nor Hanafi Mohd. 
Published: February 2016

This paper seeks to retrace human nature and transcending the vision of humanity, by identifying, describing and analyzing the Hahnemannian principles and their relevance to anthropology of transcendent philosophy. Using the qualitative data from Hahnemann’s works with special reference to his Organon we found that Hahnemann’s principles are, unquestionably, a philosophical system in its own right. The primary goal of his philosophy, however is not solely speculative, indeed it is a medical philosophy written in brief aphoristic style, aimed more of guidelines at curing suffering human beings, rather than winning adherents to its speculative creed. The main concern of Hahnemann with regard to his medical philosophy is actually the question of suffering human well-being. The answer to this question will provide an indication of the relevant of Hahnemannian principles to anthropology of transcendent philosophy. Thus Hahnemann’s principles cannot be properly understood apart from some grasp of his conception of human nature and philosophy as a whole. Nonetheless his ideas are against the new emergence mainstream thought pattern of modern Europe which in turn spread all over the globe.
Teori “Innefabilitas” Menurut Allamah Thabataba’i
Authors: Fazeli Seyyed Ahmad 
Published: February 2016

<div><p><strong>Abstract :</strong> This essay will attempt to explain some of the theories of inneffability of Allamah Thabataba’i, as in an earlier work we have explained the same concept as viewed by both W. Stace and William James. Some of the issues will be outlined in this article, that is whether the absolute can be expressed ? If wahdāh al-wujūd (unity of being) asserts absoluteness, does this mean that there is no language that can describe it ? Then what exactly is the meaning of innefability ? What does it mean that the experience of wahdāh al-wujūd can not be conceptualized, nor can it be described, nor can it be logical ? If so, where then do words such as innefability, paradox and ‘absolute’ originate from? What does it mean that this is unattainable by reason? This work will reveal that the experience of the absolutely wahdāh al-wujūd can be expressed generally not in detail, by means that diﬀ ers from peripatetic logic.</p><p><em>Keywords : Ineffability, unconceptualized, irrational, reason, potential fantacy</em></p><p> </p><p><strong>Abstrak :</strong> Tulisan ini mencoba memaparkan beberapa konsep innefabilitas, menurut Allamah Thabataba’i, di mana pada tulisan sebelumnya kami mengutarakan beberapa konsep innefabilitas dalam pandangan W.Stace dan William James. Beberapa persoalan yang akan diuraikan dalam tulisan ini adalah apakah absolut dapat diekspresikan ? jika wahdāh al-wujūd melazimkan keabsolutan apakah hal ini berarti bahwa tak ada bahasa yang dapat menggambarkan konsep wahdāh al-wujūd ? lalu apa sebenarnya makna dari innefabilitas ? apakah maksudnya bahwa pengalaman irfani wahdāh al-wujūd tidak bisa dikonsepsikan, ataukah tidak bisa dipahami, ataukah tidak bisa dilogikakan ? jika demikian, lalu kata seperti tak terbatas, tak terhingga, paradoks, dan kata ‘absolut’ ini muncul dari mana ? apakah maksud dari innefabilitas bahwa akal tak mampu menjangkaunya karena sudah diluar tapal batas akal? tulisan ini ingin menunjukkan bahwa pengalaman irfani wahdāh al-wujūd yang absolut dan tak terbatas dapat diekspresikan secara global namun tidak secara terperinci, namun akal yang digunakan bukan lagi akal paripatetik.</p><p><em>Kata kunci : Innefabilitas, ketidakmungkinan-dikonsepsikan, irrasioanal, akal, potensi fantasi</em></p></div>
Takwil Dalam Pandangan Mulla Sadra
Authors: Jabir Muhammad Nur 
Published: February 2016

<div><p><strong>Abstract :</strong> This paper seeks to explain the notion of “ta’wīl” in the view of Mulla Sadra. There are several important issues that would be discussed. What is ta’wīl ? Is it distinguished from interpretations either contrast to the exoteric meaning? Why do we need ta’wīl ? Is the interpretation alone is enough ? How does the process ? It would also attempt to explain the three important issues of ta’wīl; ﬁrst, the deﬁnition of ta’wīl according to Mulla Sadra. Second, to explain the foundation of ta’wīl. Third, to describe the two methods that might be used in ta’wīl. For Sadra, as internal meaning, ta’wīl does not eradicate or invalidate the outward meaning of the verse, rather it is the complement aspect. It becomes evident that sacred texts (al- Qur’an and hadīth) have different levels of meaning. Thus, in the process of ta’wīl , there are two important methods that might be used, i.e., the suﬁstic method and the method of the outward-inward meaning.</p><p><em>Keywords : Ta’wīl, intepretation, outward, inward, sharī’a texts, levels, spirit of meaning</em></p><p> </p><p><strong>Abstrak :</strong> Tulisan ini mencoba menjelaskan tentang takwil dalam pandangan Mulla Sadra. Beberapa persoalan akan dibahas, di antaranya: Apakah yang dimaksud dengan takwil? Apakah takwil berbeda dengan tafsir? Apakah menakwil berarti memahami teks bertentangan dengan makna lahiriyahnya? Mengapa kita membutuhkan takwil? Tidakkah cukup dengan tafsir saja? Bagaimana bentuk proses penakwilan yang mungkin dilakukan? Tulisan ini juga akan memaparkan tiga persoalan penting dalam takwil: Pertama, tentang deﬁnisi takwil dalam pandangan Sadra; kedua, mengenai fondasi takwil. Ketiga, mengenai dua metode yang mungkin digunakan dalam takwil. Dalam pandangan Sadra, takwil tidak bertentangan dengan lahir ayat, namun melengkapi dan penyempurnakan makna lahir tersebut. Takwil dibutuhkan karena teks-teks syariah (al-Qur’an dan hadis) memiliki tingkatan-tingkatan. Dalam proses takwil, ada dua metode penting yang mungkin digunakan, yaitu metode suﬁstik dan metode teknik pemaknaan lahir-batin.</p><p><em>Kata kunci : Takwil, tafsir, lahir, batin, teks-teks syariah (al-Qur’an dan hadis), tingkatan-tingkatan, ruh makna</em></p></div>
Hermeneutik Sufi : Sebuah Kajian atas Pandangan Ibn Arabi tentang Takwil al-Qur’an
Authors: Nur Kautsar Azhari 
Published: February 2016

<div><p><strong>Abstract :</strong> This article is an attempt to analyze Ibn ‘Arabi’s view of ta’wīl (esoteric commentary) of the Qur’an. This Suﬁ Master of Andalusia refuses the ta’wīl controlled by reasoning, reﬂection, thinking, and desire because such ta’wīl deviates from what God meant by His words contained by His Book. But he accepts the ta’wīl guided by God through intuitive unveiling (kashf), that is, the ta’wīl bestowed by God to those whom He gave success in understanding what God meant by His words contained by His Book. This ta’wīl, which is advocated by Ibn ’Arabi, maintains the coformity between the outward meaning and inward meaning.</p><p><em>Keywords : Teosophical tasawwuf, ta’wil, categorical signs (āyāt muhkamāt), analogical signs (āyāt mutashābihāt), correspondence, similarity, bestowal</em></p><p> </p><p><strong>Abstrak :</strong> Artikel ini adalah sebuah usaha untuk menganalisis pandangan Ibn ‘Arabi tentang takwil al-Qur’an. Syekh Suﬁ dari Andalusia ini menolak takwil yang dikendalikan oleh penalaran, pemikiran, reﬂeksi dan hawa nafsu karena takwil jenis ini melenceng dari apa yang dimaksud oleh Allah dengan kata-kata-Nya yang dikandung oleh Kitab-Nya. Tetapi ia menerima takwil yang dibimbing oleh Allah melalui penyingkapan intuitif (kasyf), yaitu takwil yang dianugerahkan oleh Allah kepada orang-orang yang diberi-Nya keberhasilan dalam memahami apa yang Dia maksud dengan kata-kata yang dikandung oleh Kitab-Nya. Takwil yang didukung oleh Ibn ‘Arabi ini tetap mempertahankan kesesuaian antara arti lahiriah dan arti batiniah.</p><p><em>Kata kunci : Tasawuf teosoﬁ, ta’wīl, ayat-ayat muhkamāt, ayat-ayat mutasyābihāt, persesuaian, keserupaan, pemberian (wahb)</em></p></div>
The Ruins Of Love : Ibn ‘Arabi’s Poetics of Perplexity
Authors: Yiangou Nikos 
Published: February 2016

<div><p><strong>Abstrak :</strong> Muhyiddin Ibn ‘Arabi terkenal dengan karyanya yang banyak dan meliputi hampir setiap subjek, termasuk teologi, kosmologi, hukum, ﬁlsafat dan ilmu-ilmu mistis, sekitar 350 karya. Apa yang kurang dikenal adalah kenyataan bahwa ia juga seorang penyair luar biasa dan berbakat, dengan beberapa ribu puisi. Jika ia menjelaskan secara detail fenomenologi dan penafsiran ontologis pengalaman mistik dalam karya- karya seperti Futūhāt al-Makkiyya, maka dalam puisinyalah ekspresi gairah cinta-Nya untuk yang tercinta terungkap dalam aspek kemanusiaan yang menyeluruh. Kondisi seseorang yang melalui keterpisahan menuju penyatuan, tauhid, yang diungkapkan melalui puisinya menjadi sangat hidup, melintasi berbagai macam kebahagiaan dan kehilangan yang disadari benar oleh sang pecinta untuk yang tercinta ini dapat ditemukan dalam segala hal, namun tidak dapat dicakupi oleh apapun, juga tidak pernah dimiliki.</p><p><em>Kata kunci : Puisi, ketakjuban, cinta, yang tercinta, Tarjumān al-Ashwaq, Nizam, Ka’bah</em></p><p> </p><p><strong>Abstract :</strong> Muhyiddin Ibn ‘Arabi is renowned for his voluminous output of works on almost every subject, including theology, cosmology, jurisprudence, philosophy and the mystical sciences, numbering some 350 works. What is less known is the fact that he was also a prodigious and talented poet, with an output of several thousand poems. While he describes in great detail the phenomenology and ontological exegesis of his mystical experiences in works such as the Futūhāt al-Makkiyya, it is in his poetry where the expression of his passionate love for his beloved is revealed in its full humanity. The condition of one who has passed from separation to union, tawhid, is revealed through his poetry to be intensely alive, traversing the full range of bliss and loss that lovers know all too well, for his beloved is to be found in every thing, yet cannot be contained by any thing, hence never to be possessed.</p><p><em>Keywords : Poetry, perplexity, love, beloved, Tarjumān al-Ashwāq, Nizam, Ka’bā</em></p></div>
An Analytical-Critical Approach to Historical Itinerary of Criticism of Skepticism from Ibn Sina to Mulla Sadra
Authors: Miri Seyyed Mohsen 
Published: February 2016

<div><p><strong>Abstrak :</strong> Mengamati pemikiran beberapa ﬁlsuf Muslim (dari Ibnu Sina hingga Mulla Sadra), artikel ini mencoba menunjukkan peran yang luar biasa dari ﬁlsafat Islam dalam konfrontasi intelektual dengan skeptisisme dan menguraikan betapa tradisi ini telah mampu memperkaya dan memperdalam kajian. Makalah ini juga akan menunjukkan pola argumentasi Ibn Sina dalam membuktikan kemungkinan pengetahuan dan menolak skeptisisme. Mulla Sadra yang dianggap dipengaruhi oleh Ibn Sina, al-Razi dan Suhrawardi dalam mengkritik skeptisisme, mengungkapkan argumentasinya dalam karyanya Hashīyāt Elāhiyyāt al-Shifā’ and al-Asfār al-Arbā‘a.</p><p><em>Kata kunci : Keraguan, skeptisisme, pengetahuan, kemungkinan pengetahuan, prinsip ketidakmungkinan dari kontradiksi, Filsuf muslim</em></p><p> </p><p><strong>Abstract :</strong> Surveying some Muslim philosophers’ thoughts (from Ibn Sina to Mulla Sadra), this article attempts to indicated remarkable role of Islamic philosophy in intellectual confrontation with skepticism and expounds how much this tradition has been capable of enriching and deepening that discussion. h is paper will also shows Ibn Sina’s pattern of proving possibility of knowledge and negating skepticism. Mulla Sadra who considered has been inﬂ uenced by Ibn Sina, al-Razi, and Suhrawardi, in critizising of skepticism, he has dealt with this in his two works of Hashīyāt Elāhiyyāt al-Shifā’ and al-Asfār al-Arbā‘a.</p><p><em>Keywords : Doubt, skepticism, knowledge, possibility of knowledge, the principle of impossibility of contradiction, Muslim philosophers.</em></p></div>
Spinoza’s God : Metaphysical Conception of The Divine
Authors: Adian Donny Gahral 
Published: February 2016

<div><p><strong>Abstract :</strong> The discourse on conception of God has occupied fundamental position either in theology or philosophy. In philosophical one, this conception could be traced since very ancient time of Greek until modern era of philosophy with various metaphysical view points. Spinoza was one of the philosophers whose famous metaphysical conception of God is basically a critique toward transcendental paradigm that detaches God from His creation entirely. In this case, he develops his own metaphysical system that rests upon “substance” as focal category. This paper seeks to discuss Spinoza’s metaphysical conception of God which represents his theological monism through his wide range elaboration on “substance”.</p><p><em>Keywords : Substance, independence conceptual, self-caused, thought and extension, modes of substance, monism</em></p><p> </p><p><strong>Abstrak :</strong> Wacana tentang konsepsi Tuhan telah menduduki posisi penting dalam teologi maupun ﬁlsafat. Dalam sisi ﬁlosoﬁsnya, konsep ini bisa dilacak sejak zaman kuno dari Yunani sampai era modern ﬁlsafat dengan berbagai pandangan metaﬁsik. Spinoza adalah salah satu ﬁlsuf yang konsepsi metaﬁsikanya yang terkenal, pada dasarnya adalah kritik terhadap paradigma transendental yang melepaskan Tuhan dari ciptaan-Nya sepenuhnya. Dalam hal ini, ia mengembangkan sistem metaﬁsik sendiri yang bersandar pada “substansi” sebagai kategori fokus. Makalah ini berusaha membahas konsep metaﬁsika Spinoza tentang Tuhan yang mewakili monisme teologisnya melalui berbagai macam elaborasi pada “substansi”.</p><p><em>Kata kunci : Substansi, konseptual independen, sebab diri, pikiran dan ekstensi, mode-mode substansi, monisme</em></p></div>
Perspektif Allamah Tabataba’i Tentang Teori Persatuan Dalam Filsafat Agama
Authors: Babai Habibullah 
Published: February 2016

<p><strong>Abstrak :</strong></p><p>Tulisan ini membahas teori persatuan dalam agama, menurut seorang filsuf dan ahli tafsir Allamah Tabataba’i. Kendati persatuan yang menjadi pembahasan pada tulisan ini adalah persatuan sosial, namun ia berbeda dengan pembahasan tentang keadilan sosial. Persatuan yang dijelaskan dan dipaparkan pada bagian ini mencakup setiap bentuk persatuan dalam berbagai dimensi masyarakat yang tentunya punya peran dan dampak dalam membentuk persatuan sosial. Persatuan ini juga dilihat dari dimensi keyakinan-keyakinan universal dan kosmologis individu-individu masyarakat sebagaimana hakikat agama yakni memberikan kestabilan kepada masyarakat sosial dalam menjalani kehidupannya yang juga akan memberikan kestabilan kepada kehidupan individual. Yang paling penting di antaranya adalah pada dimensi tujuan dimana ia mengarahkan seluruh bidang dan dimensi sosial pada satu arah, menempatkan semua itu pada jalur yang satu sehingga individu-individu dari diri mereka sendiri tergiring kepada sebuah komponen dan masyarakat dan kepada sebuah tujuan sosial. Tujuan ini dalam pandangan Islam tidak lain adalah tauhid dan pengetahuan Ilahi atau makrifat.</p><p>Kata-kata Kunci: Risalah agama, persatuan, tauhid, keadilan, ihktilaf</p><p> </p><p><strong>Abstract :</strong></p><p><strong></strong>This paper discusses the theory of unity in religion, according to a philosopher and mufassir, Allamah Tabataba’i. Though the discussion in this paper is about a social union, it is diﬀerent from the social justice. Unity described and presented in this section is included every form of unity within the various dimensions of society and certainly had a role and impact in shaping the social unity. Unity is also seen from the dimensions of the universal beliefs of individuals and the cosmological nature of society, as what the purpose and the meaning of religion itself that is to give stability to the social community in which to live their lives will also provide stability to the lives of individuals. The most important of which is the objective dimension where he directs the whole ﬁeld and the social dimension in one direction, put it all on the line so that one of the individuals themselves and are led to a component of the community and to a social purpose. This purpose in view is none other Islamic monotheism and divine knowledge or ma’rifa.</p><p>Keywords: Religion message, unity, tawhīd, justice, diasagreement </p>
Institusi Pendidikan Dalam Tasawuf
Authors: Ni`am Syamsun 
Published: February 2016

<div><p><strong>Abstract :</strong> In history of Islamic education, we know that institution of Islamic education shape and spreading rapidly in the Islamic world since they have emerged. Here we recognize term of pesantren, school and madrasah, what we consider to be institution of Islamic education. However we need to know that in world of suﬁsm also there is education institusionalization; and this matter also had experience of growth and played an important role the same well. It is considered to be semy formal education institute, which later called as zawiya, khanaqah, ribath, and tarekat. Here is also arranged by a curriculum, syillaby, educational items, and soon, as going into effect in education world in general. This paper will try to discuss about education institutions which emerge and expand among all suﬁ, with relevant things.</p><p><em>Keywords : transformation, institution, suﬁ movement, ascetic, spiritual retreat.</em></p><p> </p><p><strong>Abstrak :</strong> Dalam sejarah pendidikan Islam, kita tahu bahwa lembaga pendidikan Islam muncul dan berkembang dalam dunia Islam. Di sini kita mengenal istilah pesantren, sekolah dan madrasah, yang kita anggap sebagai lembaga pendidikan Islam. Kita juga perlu tahu bahwa dalam dunia suﬁsme ada pula institusionalisasi pendidikan, yang juga mengalami pertumbuhan dan memiliki peran yang sama pentingnya dalam dunia Islam. Dalam dunia suﬁstik, keberadaan institusi tersebut yang dianggap semiformal dikenal dengan istilah, misalnya Zawiya, khanaqah, ribath, dan tarekat. Mereka juga diatur oleh kurikulum, silabus, item pendidikan, dll, seperti yang berlaku di dunia pendidikan pada umumnya. Makalah ini akan mencoba membahas mengenai institusi pendidikan yang muncul dan berkembang di antara para suﬁ, dengan hal-hal yang relevan.</p><p><em>Kata-kata kunci : transformasi, institusi, gerakan suﬁ, asketik, latihan spiritual</em></p></div>