Kritik Nalar Al-Jabiri ; Bayani, Irfani dan Burhani dalam Membangun Islamic Studies Integrasi-Interkoneksi
DOI:
https://doi.org/10.47453/eduprof.v1i2.15Keywords:
nalar, integrasi, interkoneksiAbstract
ABSTRACT
The formulation of reasoning in religion, as well as the reformulation of its rationalism, must be based on doctrinal principles, clearly have a specific purpose and purpose, namely aimed at shari'ah makers (Allah and His Messenger) to humans which ultimately lead to human values. wisdom (al-fadilah). The point is that according to al-Jabri, the idea of "maqasid ash-shari'ah" in the religious sciences is comparable to the idea of "the laws of causality in nature" in the discipline of philosophy. Thus, this rearrangement provides a re-foundation of the relationship between babies. and burhani which is based on the rational-empirical paradigm, meaning that the reality of religion and the reality of philosophy is studied in a rational-critical and empirical spirit, with the aim that the experts can preserve the contents of both (religion and philosophy) and reconstruct them again. This is a new direction in the horizon of the knowledge system in the Arab-Islamic world.
Abstrak
Perumusan penalaran dalam agama, serta reformulasi rasionalismenya, harus berdasar pada prinsip-prinsip doktrinal, secara jelas mempunyai tujuan dan maksud tertentu, yakni ditujukan oleh pembuat syari‟ah (Allah dan Rasul-Nya) kepada manusia yang pada akhirnya membawa manusia kepada nilai-nilai kebijkan (al-fadilah). Intinya menurut al-Jabiri bahwa gagasan “maqasid asy-syari‟ah” dalam disiplin ilmu-ilmu agama sebanding dengan gagasan “hukum-hukum kausalitas di alam ini” dalam disiplin filsafat.Dengan demikian, penataan ulang ini memberikan landasan ulang terhadap hubungan antara bayani dan burhani yang didasarkan pada pradigma rasional-empiris, artinya realitas agama dan realitas filsafat dikaji dengan semangat rasional-kritis dan empiris, hal ini bertujuan agar para pakar dapat menjaga kandungan keduanya (agama dan filsafat) dan merekonstruksinya kembali. Inilah arah baru dalam cakrawala sistem pegetahuan di dunia Arab-Islam.
References
Abdullah,M.Amin.Islamic Studies di Perguruan Tinggi: Pendekatan Integrasi- Interkoneksi , Yogyakarta: Pustaka Pelajar, 2006.
Al-Jabiri, M. Abid.Arabic-Islamic Philoshopy.Terj. M. Nur Ikhwan, Yogyakarta: Islamika, 2003.
.....................................Naqd al-„Aql al-„Arabi (1), Takwin al-„Aql al-„Arabi. Beirut: Markas Dirasah al-Wihdah al-„Arabiyyah, 1991.
..................................... Bunyah al-„Aql al-„Arabi: Dirāasah Tahliliyah Naqdiyah li al-Nuzūm al-Ma‟rifah fi as-Saqafah al-„Arabiyah. Beirut: Markaz Dirasah al- Wahdah al-„Arabiyah, 1990.
..................................... Naqd al-„Aql al-„Arabi (2), Bunyah al-„Aql al-„Arabi, Dirasah Tahliliyyah li Nuzum as-Saqafi al-„Arabi. Beirut: al-Markaz as- Saqafi al-„Arabiyyah, 1990.
.................................... Naqd al-„Aql al-„Arabi (1), Takwin al-„Aql al-„Arabi. Beirut: Markas Dirasah al-Wihdah al-„Arabiyyah, 1991.
..................................... Kritik Nalar Arab (1) Formasi Nalar Arab, terj. Imam Khoiri, Yogyakarta: Ircisod, 2003.
Arif, Mahmud.“Epistemologi Pendidikan Islam: Kajian atas Nalar Masa Keemasan Islam dan Implikasinya di Indonesia”Disertasi tidak diterbitkan Yogyakarta: PPs UIN Sunan Kalijaga, 2006.
Arkoun, Mohammed.Nalar Islam dan Nalar Modern, Berbagai Tantangan dan Jalan Baru, terj. Rahayu S. Hidayat (Jakarta: INIS, 1996), hlm. 82.
.................................... Pemikiran Arab, terj. Yudian W. Asmin, Yogyakarta: Pustaka Pelajar, 1996.
Asy-Syafi‟i, ar-Risalah, Beirut : Dar al-Fikr, 1989.
Baso, Ahmad.al-Jabiri, Eropa dan Kita, Dialog Metodologi Islam Nusantara untuk Dunia, cet.II . Jakarta: Pustaka Afid Jakarta, 2017.
Esack,Farid.Al quran, Liberalisme, Pluralisme ; Membebaskan yang Tertindas, Bandung: Mizan, 2001.
Fazlurrahman, Islam . The University of Chicago Press, 2001.
Foucault, Michael.Power/Knowledge, Selected Interviews and Other Writings 1972
– 1977 , Suffolk: Harvester Press,1980.
Hanafi, Hassan. Baidan an Mantiq al-Firqah an-Najiyah, dalam judul Faishal (ed), Hiwar al-Masyriq wa al-Magrib: Hassan Hanafi- M. Abid al-Jabiri . Kairo: Madbauli, 1990.
..........................Dirasah Islamiyyah, Kairo: Anglo al-Misriyyah, 1981.
.......................... Al-Fikr al-Lughawi al-Jadid , Kairo: Dar al-Qahirah, 20013. Kattsoff, Louis O.Critique of Pure Reason, Translated by J.M.D Meikle Jhon ,
Buffalo . New York: Prometheus Book, 1996.
„Iid, Muhammad.Usul an-Nahwu al-„Arabi : fi Nazri an-Nuhat wa ar-Ra‟yu ibnu Mada Wudu al-„Ilmi al-Lughah al-Hadis, Kairo: Alam al-Kutub, 1989.
Khaldun, Ibn.Muqaddimah, terj. Ahmad Thoha, Jakarta: Pustaka Firdaus, 1986. Leamen, Oliver.A brief Introduction to Islamic Philosophy terj. M. Amin Abdullah,
Jakarta: Rajawali Press, 1989.
Makdis, George.Religion, Law and Learning in Classical Islam, Hampshire: Variorum, 1991.
Najib, Agus M. Nalar Burhani dalam Hukum Islam; Sebuah Penelusuran Awal dalam jurnal Hermenia, vol. 2 No.2, Juli-Desember. Yogyakarta: PPS UIN Sunankalijaga Press, 2003.
Qulyubi, Syihabbudin. Dirasah Al quran bi Tariqati Stalistika, Jurnal al-Jami‟ah Jurnal of Islamic Studies, vol. 63, no. 1 Yogyakarta, UIN sunan Kalijaga, 1999.
Sulaiman, Abd Hamid Abu.Towards an Islamic Theory of International Relations: New Direction for Methodology and Thought, Herndon-Virginia: IIIT, 1415/1993.
Syahrur, Muhammad. Metodologi Fikih Islam Kontemporer, terj. Sahiron Syamsuddin. Yogyakarta: eLSAQ Press 2004.
Zaid, Nasr Hamid Abu. Mafhum an-Nass: Dirasat fi „Ulum Al quran,cet. V Beirut: al-Markaz as-Saqafi al-„Arabi, 2000.
