Farabi
Farabi is an academic journal published by the LPPM IAIN Sultan Amai Gorontalo, INDONESIA. Farabi published twice a year (every six months, ie Juni aThis journal focuses on Ushuluddin and Islamic Thought. It dedicates as public space to develop and promote Islamic thought, idea, and philosophy based on the original research and current issues which are underlying the value of tolerance and moderation, such as the following but not limited to these specific issues.
Articles
76 Documents
<![CDATA[Pendekatan Keilmuan Terhadap Fenomena Keagamaan ]]>
<![CDATA[Thaib, Erwin Jusuf]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1376
<![CDATA[In general, the teachings of Islam which are written in the Qur'an and the Hadith only recognize two forms related to their form of determination, the first is in the form of qath’i as a doctrine that has a definite meaning, remains in its implementation and does not change. This is usually related to matters relating to religious principles and worship. The second form which is zhanni is a doctrine that is dynamic both in meaning and form of its implementation. This is mainly related to muamalah problems. Related to the two things above, the approach to various religious phenomena is polarized towards the two things. Religious phenomena that are qath'i use the ta'abbudi approach which in principle uses more submission in the name of faith in the omnipotence of God Almighty. As for the religious phenomena that are zhanni, the approach used is ta'aqquli which emphasizes the power of logic and rationality of human reason.]]>
<![CDATA[Filsafat Eksistensialisme dan Format Epistemologi Kajian Islam ]]>
<![CDATA[Nusi, Arfan]]>
<![CDATA[ Farabi Vol 13 No 2 (2016): AL-Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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<![CDATA[Existentialism philosophy of looking at things based on the existence or how humans are in the world . Etymologically derived from the word existentialism copies, meaning outside, andand a meaningful existence stand or place , so widespread existence can be interpreted as a stand alone as himself as well as out of him .In general meaning , humans in existence it was aware that he was there and everything is determined by the existence he admits. Islam is not a religion of one-dimensional. Nor is religion based solely on human institutions and limited to the relationship between man and God. Up to understand it is not enough just to a single method .Rather it requires human freedom in view of other methods. Departing from these freedoms least epistemology format Islamic studies as a form of independence awoke thinking.Because, for freedom of thought is a study which occupies an important position . Islam in this case have a clear concept , universal and tested . Islam's relationship with the independence of thinking.]]>
<![CDATA[REKONSTRUKSI MAKNA SUNNAH PERSPEKTIF MUHAMMAD SYAHRUR ]]>
<![CDATA[Jamaluddin, Yuliana]]>
<![CDATA[ Farabi Vol 14 No 2 (2017): AL-Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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<![CDATA[Shahrur distinguish between traditions to the Sunnah, because the Sunnah is a practical application (ijtihad) of the Prophet in embody divine treatise that revealed to him, while the tradition is a form of ijtihad Prophet verbalization. Shahrur Sunnah split into two, the Sunnah and the Sunnah Nabawiyya Rasuliyyah. Shahrur does not deny the existence of traditions as long as it is authentic, but he stressed the need for classification in accordance with the position of the Prophet's hadith, namely: as human beings, as a prophet, and as an apostle. The concept of Sunnah and Hadith classification offered by Shahrur actually not an idea that is really new, because there are some similarities with some of the previous figures. However, there is its own peculiarities that characterize the concept of Sunnah initiated by Shahrur, among which are the classifications made always followed by clear indicators, so the concept is applicable and systematic.]]>
<![CDATA[Kriteria Keshahihan Hadis Perpektif Syiah ]]>
<![CDATA[Nasir, Muhamad]]>
<![CDATA[ Farabi Vol 11 No 2 (2014): AL-Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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<![CDATA[This study focused on the validity of hadith in the view of Shia, which during this portion of the discussion of hadith more in Sunni view. It is important to be studied further to enrich the scientific insights in the field of hadith that is not rigid in the face of difference. In view of Shia the hadith transmission is restricted on a track history of ahl al-bait or priest Ma'shum, and this criterion is one of the requirements for an authentic hadith assessed from the aspect sanad. In the aspect of honor, the validity of tradition criteria not mentioned explicitly by the Shiites, they just make the benchmark validity honor on the basis of conformity with the Qur'an, and not in conflict with the other authentic tradition.]]>
<![CDATA[Epistemologi Fadhilah Doa Kepada Orang Meninggal: Analisis Perspektif NU dan Muhammadiyah ]]>
<![CDATA[Imaduddin]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1349
<![CDATA[This article will examine the nature of prayer specifically for the dead. As in QS. Muhammad verse 19 and in the Sahih Muslim book; 3084 recommends to always draw closer to Allah, including by praying. Fadhilah until the reward was a controversial topic between NU and Muhammadiyah as the two largest ORMAS in Indonesia. So it is necessary to have a substantive study of the philosophy of prayer by examining the arguments for the reward of prayer to the dead. Nahdliyyin said praying for people to die in merit until they were prayed for. On the contrary, the Muhammadiyah group rejected the argument, they said that praying for the dead would not benefit those who were prayed for and that would be futile. This research with library research approach shows that there is a very contrast between the two ORMAS. The controversy in the meaning of prayer to the dead is one of the khilafiyah, because each cleric has an opinion based on a strong argument, so that the Muslim community in Indonesia does not need to be ambiguous in taking action, regarding the arrival of the prayer for the dead]]>
<![CDATA[Komunikasi Transendental Manusia-Tuhan ]]>
<![CDATA[Djafar, Wahidah Suryani]]>
<![CDATA[ Farabi Vol 12 No 2 (2015): AL-Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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<![CDATA[Communication as the process of delivering a message from the communicator to communicant through media and produce effect, raises questions related to human communication made with God by naked eye can not see. This paper discusses the transcendental communication, ie communication that occurs between man and God. In this paper stated that all communication elements exist in communication between man and God. Source of communication or communicators consisted of God and man. The message in the form of verses of God through the Qur’an and pray, remembrance delivered man to God. The line is the Qur'an serve as channels of God's messages and intra channel's private. Receiver or communicant basically the same as the source or communicator. And feedback effects expected in this transcendental communication is a human being should do what he was told and stay away from what is forbidden. Effects can also be granted the praying, inner peace, or can occupy heaven in the hereafter. While the models of communication that could be in line with the communication process is the Model SR transcendental, Aristotle Model, and Model of Lasswell.]]>
<![CDATA[Dissecting the TahÄfut Al-FalÄsifah as the Critism of Ghazali Against the Muslim’s Philosopy ]]>
<![CDATA[Aini, Qurrotul]]>
<![CDATA[ Farabi Vol 13 No 1 (2016): AL-Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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<![CDATA[This research is the study of library research which raised the criticism of al-GhazÄlÄ« against the muslim philosophers in TahÄfut al-FalÄsifah. And in this paper there are two questions; first, what is the purpose of al-GhazÄlÄ« in writing the TahÄfut al-FalÄsifah? Second, Is it true that this work is representation of the conflict between philosophy and dogma; between revelation and the ratio; or between orthodoxy and heterodoxy. By using historical and content analysis to elucidate the criticism of al-GhazÄlÄ« against the muslim philosophers in TahÄfut al-FalÄsifah. Then, the results of this research are, first al-GhazÄlÄ« wrote the Tahafut to do contestation against epistemology philosophical superiority claims, which was directed to their conclusions, instead of questioning the validity of logic as philosophical reasoning methodology. Second, the critism of al-GhazÄlÄ« cannot be seen as a reaction of orthodoxy or dogma against the philosophy. He should be viewed as a muslim scholar who has an important role in the naturalization of greek philosophical tradition and its adaptation to the building of islamic thought.]]>
<![CDATA[Konsep Mahabbah Rabi'ah Al-Adawiyah ]]>
<![CDATA[Mustamin, Kamaruddin]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1351
<![CDATA[In sufistic discourse, the real journey of life can be said to be a journey to seek God and at the same time a journey to God or at least to God. When the endeavor in that direction is taken seriously, then there are three potential choices that can be made by someone who believes in the existence of God based on the three basic potentials that humans have. If someone is trying to use her services with the potential of using her services, she will strive (mujahid) and try to become a martyr in the way of Allah. If he maximizes the potential of his mind, then he will emigrate with his reasoning power to get closer to the divine truth. If he tries to use his Ruhiyah potential, he will worship to upgrade his piety to the Creator. Rabi'ah al-Adawiyah seems to have sought his sincerity to approach and approach God in a third way. Through the concept of mahabbah that he coined, Rabi'ah al-Adawiyah consistently upgraded his love from ordinary love to extreme love. This effort has tremendous implications for the presence of expressions of love for Allah without any conditions or tendencies. With this extreme expression of love, Rabi'ah believes that she can meet and unite with the Creator. This concept might be judged to leapfrog the epistemology of the Shari'a, but it is personally worthy of being valued as an endeavor that utilizes the spiritual power that potentially belongs to Allah swt., entrust every human being.]]>
<![CDATA[Peran Barisan Ansor Serbaguna (Banser) dalam Menangkal Radikalisme ]]>
<![CDATA[Dwijayanto, Arik]]>
<![CDATA[ Farabi Vol 16 No 2 (2019): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v16i2.1145
<![CDATA[The article investigates the phenomenon of intolerance and religious radicalism in Indonesia. Religious radicalism in several regions has shown a critical condition and tends to present takfirism to the other group's religious beliefs. This encourages the Youth Movement of Nahdlatul Ulama (Ansor-Banser) to play an important role in mainstreaming moderate Islam and religious tolerance. Among the research questions asked are how the role of Ansor-Banser in countering religious radicalism?; and how the concept and strategy of Ansor-Banser in mainstreaming moderate Islam in Indonesia.?By using sosiological theory and historical approach, the findings of this research show that Ansor-Banser has three important roles in countering religious radicalism. Firstly, the role in maintaining security and public order with the government apparatus in particular at religious ceremony both organized by muslim community and non muslim. Secondly, the role in reviewing and monitoring the activities of individuals or groups of radical religious dissemination. Thirdly, the role in educating moderate religious values ​​on the younger generation through training activities. Therefore, this research also aims to be a reference in formulating strategic steps for stakeholders especially muslim youth organization to maintain moderate religious understanding and forming religious behavior by relying on Islamic values ​​of tasamuh, tawasuth and tawazun.]]>
<![CDATA[Islam Progresif: Telaah atas Pemikiran Omid Safi ]]>
Aminudin, Aminudin
<![CDATA[ Farabi Vol 16 No 2 (2019): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v16i2.1085
<![CDATA[Penelitian ini merupakan library research dengan mengumpulkan data-data baik primer maupun sekunder. Penelitian ini akan mengungkap gagasan pemikiran Islam kontemporer tentang Islam Progresif yang di gagas oleh Omid Safi dan kontribusinya terhadap khazanah pemikiran Islam Kontemporer. Gagasan yang diusung oleh Islam Progresif, salah satu trend pemikiran Islam, untuk mewujudkan keadilan sosial, keadilan gender, dan pluralisme menjadi gagasan yang harus menggugah kemanusiaan kita sebagai bagian dari umat manusia di seluruh dunia yang berasal dari Nabi Adam As. Tanpa membedakan latar belakang, suku, agama, jenis kelamin dan ras, muslim progresif harus melawan semua ketidakadilan yang ada disekitar kita. Tidak hanya melakukan kritik terhadap ketidakadilan yang dilakukan umat Islam sendiri tapi juga berani mengkritik ketidakadilan yang dilakukan Barat. Disini pentingnya Multiple-kritik yang digagas oleh Islam progresif. Keyword: Islam Progresif, Omid Safi]]>
