Log in

Relevant bibliographies by topics / Islamic philosophy / Journal articles

To see the other types of publications on this topic, follow the link: Islamic philosophy.

Journal articles on the topic 'Islamic philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Islamic philosophy.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Muttaqin, Ali. "Implikasi Aliran Filsafat Pendidikan dalam Pengembangan Kurikulum Pendidikan Islam." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 1, no. 1 (February 3, 2017): 67–92. http://dx.doi.org/10.32764/dinamika.v1i1.105.

Full text

Abstract:

Islamic education phenomenon with its kinds and shapes has good philosophic evidence. Philosophy of education is application of philosophyc ideas in education which has essential values to aim the purpose and the performance of Islamic education. Generally, the tendencies in philosophy had created the typology of Islamic education philosophy. Its tendencies influenced the development Islamic education curriculum. This paper tries to explain the tendency of education philosophy which influenced Islamic education curriculum.Keyword : Philosophy , Islamic education curriculum

APA, Harvard, Vancouver, ISO, and other styles

2

al-Attas, Syed Muhammad Naquib. "Islamic Philosophy." Journal of Islamic Philosophy 1, no. 1 (2005): 11–43. http://dx.doi.org/10.5840/islamicphil2005113.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

il joo kong. "Islamic Philosophy." Journal of Mediterranean Area Studies 17, no. 4 (November 2015): 95–102. http://dx.doi.org/10.18218/jmas.2015.17.4.95.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Robinson, Neal. "Islamic Philosophy." Journal of Early Modern History 1, no. 4 (1997): 378–82. http://dx.doi.org/10.1163/157006597x00154.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Thrower, James. "Islamic Philosophy." Expository Times 108, no. 4 (January 1997): 120. http://dx.doi.org/10.1177/001452469710800406.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Amril, Amril, Fuad Mahbub Siraj, and Endrika Widdia Putri. "Between Western Philosophy and Islamic Philosophy." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 2 (October 24, 2022): 219–31. http://dx.doi.org/10.24090/ibda.v20i2.6362.

Full text

Abstract:

This study wants to analyze the common points and the points of difference between Western and Islamic philosophy. This is qualitative research using the exploratory-analytical method. This study finds that Western and Islamic philosophy has contributed to each other. The common point between Western and Islamic Philosophy lies in transmitting the truth. Meanwhile, we can see the point of difference in three aspects. First is the source of knowledge. Western philosophy comes from reason and the five senses, while Islamic philosophy is not only that but also from authority (al-Quran and al-Sunnah). Second, the characteristics of knowledge. Characteristics of knowledge in Western philosophy, namely, skeptical, rational-empirical, dichotomous, and positivistic-objective; while in Islamic Philosophy, namely, Qur'anic, harmonization of reason and revelation, theocentric, and value point of view. The third is the truth value of knowledge. The truth value of knowledge in Western philosophy is relative, while Islamic philosophies are absolute and some are relative.

APA, Harvard, Vancouver, ISO, and other styles

7

Hartmann, Noga. "Islamic Philosophy A-Z." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 135–36. http://dx.doi.org/10.35632/ajis.v25i4.1442.

Full text

Abstract:

Understanding Islamic philosophy, an indispensable formative link in thechain of medieval thought, is crucial to grasping the intertwined developmentof philosophical ideas both within and without the Islamic sphere duringthe period under discussion. Peter Groff and Oliver Leaman’s textbelongs to the discipline of the philosophical and theological analysis ofIslam. It is an attempt to shed some light on the essential, mainly Islamiccontribution to the philosophical thought of the Middle Ages. This workintends to offer “the vital insights and resources of the Islamic philosophicaltradition” (p. xi) as a main influence upon medieval philosophic thought indifferent religions (Judaism and Christianity) and cultures (India).Furthermore, he rightfully refers to Islamic philosophy as a transmitter of theclassical Greek legacy.This concise work contains brief entries (alphabetically ordered), keyterms, bold marked cross-references to related terms for easy access, andmajor figures in the rich heritage of Greek, Jewish, Christian, and Muslimphilosophy. Each brief entry is written in a very comprehensible style andcovers the main relevant ideas related to the theme being discussed. Sincereligion has always played a decisive role in the development of Islamicthought and was never separated from the state, it is also present in varyingdegrees in nearly all of the entries. Consequently, this work provides informationon the development of Islamic belief. The bibliographical referencesfor further reading at the end of each entry are very helpful, though mostlylaconic. Key concepts or terms are given in a simplifiedArabic transcriptionthat differs from the standard one ...

APA, Harvard, Vancouver, ISO, and other styles

8

Maulana, Muhammad Iqbal, and Syahuri Arsyi. "TRADISI FILSAFAT ILUMINASIONISME DAN PENGARUHNYA TERHADAP KAJIAN FILSAFAT ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 20, no. 1 (July 5, 2021): 32–62. http://dx.doi.org/10.30631/tjd.v20i1.140.

Full text

Abstract:

After al-Ghazali attack to the tradition of Islamic philosophy with Tahafutul al-Falasifah, tradition of Islamic philosophy in area of Muslims that decline and stagnation. In Persian world, tradition of Islamic philosophy, have development with new perspective. Tradition of Islamic philosophy in the Persian rise up with Muslim philosopher Suhrawardi by philosophy of illumination with al-Hikmah al-Isyraqiyyah, as an sinthesis to philosophy peripatetic which has long dominated in the tradition of Islamic philosophy studies. This article to the explore development of the tradition and influence Suhrawardi School of illumination to the tradition of Islamic philosophy. Suhrawardi’s school of illumination philosophy has an influence to the next generation, especially in Islamic philosophy in Isfahan, Iraq and in the Islamic world. Pasca serangan al-Ghazali melalui Tahafutul al-Falasifah tradisi kajian filsafat Islam di kalangan umat Islam mengalami kemunduran dan kemandekan. Di Persia tradisi tradisi kajian filsafat Islam justru mengalami perkembangan dengan sudut pandang baru. Tradisi kajian filsafat Islam di Persia memunculkan filosof Muslim bernama Suhrawardi dengan mazhab iluminasi dengan al-Hikmah al-Isyraqiyyah, sebagai sintesis dari filsafat peripatetik yang telah lama mendominasi tradisi kajian filsafat Islam. Artikel ini akan mengulas perkembangan tradisi dan pengaruh mazhab iluminasi Suhrawardi terhadap tradisi kajian filsafat Islam. Mazhab iluminasi Suhrawardi, telah memberikan pengaruh terhadap generasi sesudahnya, terutama dalam kajian filsafat Islam di Isfahan Iraq dan dunia Islam.

APA, Harvard, Vancouver, ISO, and other styles

9

AlKhaza’leh, Mohammad Salman, Bilal Fayiz Obeidat, Mohammad Issa Alhourani, Reema Al Qaruty, Wided Dafri, and Fawwaz Y. Musallam. "Islamic Philosophy: Interconnections and Comparative Perspectives with Other Philosophi." International Journal of Religion 5, no. 3 (March 8, 2024): 251–56. http://dx.doi.org/10.61707/me2cca52.

Full text

Abstract:

one of the most important things that distinguishes Islamic philosophy is that it was born in a sound nature and addressed a mature mind capable of comprehending divine discourse, and it dealt with its issues away from other controversies, which built its own independence in thinking away from other philosophies, and this is a distinctive part so that no one claims that Islamic philosophy It was the product of education.

APA, Harvard, Vancouver, ISO, and other styles

10

Билалов, Мустафа Исаевич. "Философия ислама о специфике исламской философии." Islamovedenie 10, no. 3 (December 2019): 20–30. http://dx.doi.org/10.21779/2077-8155-2019-10-3-20-30.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Naim, Ngainun. "MYSTICO-PHILOSOPHY." Epistemé: Jurnal Pengembangan Ilmu Keislaman 13, no. 2 (December 16, 2018): 361–79. http://dx.doi.org/10.21274/epis.2018.13.2.361-379.

Full text

Abstract:

This article aims to offer an epistemological concept on scientific integration between religious and secular sciences proposed by a prominent Indonesian thinker Mulyadhi Kertanegara. The scientific integration (integrasi keilmuan) is essential concept explaining a contemporary development of Indonesian-state Islamic universities as exemplified by institutional transformation from exclusively Islamic studies learning institution of State Islamic Institute for Islamic Studies/IAIN to scientific integration of State Islamic University/UIN. As this article argues, let alone the institutional transformation, philosophical transformation of Islamic higher educational learning is a crucial element. It is the foundation of the institutional transformation and is still a major problem for contemporary Indonesian Islamic higher education. This article further argues that the philosophical transformation includes the construction of scientific and academic cultures and tradition which are applicable to contemporary Indonesian Islam higher educational system. Taking a root to the concepts of Islamic philosophy, Mulyadhi Kartanegara’s mystical-philosophical concept is indeed an innovative offer which is crucial as an alternative foundation of contemporary transformation of Islamic higher education in Indonesia and an answer to scientific debates on the relationship between religion and secular science.

APA, Harvard, Vancouver, ISO, and other styles

12

محمد حماد النور, د/ عرفه. "جهود الكندي في التوفيق بين الفلسفة والإسلام." Omdurman Islamic University Journal 11, no. 2 (November 22, 2021): 183–209. http://dx.doi.org/10.52981/oiuj.v11i2.1709.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

13

McGinnis, Jon, Seyyed Hossein Nasr, and Oliver Leaman. "History of Islamic Philosophy." Journal of the American Oriental Society 122, no. 4 (October 2002): 855. http://dx.doi.org/10.2307/3217632.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Druart, Thérèse-Anne, Hans Daiber, and Therese-Anne Druart. "Bibliography of Islamic Philosophy." Journal of the American Oriental Society 120, no. 4 (October 2000): 684. http://dx.doi.org/10.2307/606658.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Yunita, Yuyun. "WAYANG IN ISLAMIC PHILOSOPHY." Ri'ayah: Jurnal Sosial dan Keagamaan 5, no. 01 (August 7, 2020): 83. http://dx.doi.org/10.32332/riayah.v5i01.2330.

Full text

Abstract:

Wayang kulit is named after Javanese wayang which means shadow or taken meaning that wayang is a depiction of life or a reflection of the various human traits found in various souls of the human conscience itself. The universe itself is divided into various types into two basic traits such as wrath and kindness. The history of the story of Dewa Ruci as one of the puppet plays is a cousin of the many ways and rich in philosophical values of religious diversity that is so profound. The history of this story depicts a man or man who has a lot of strong will to find the best ways that can be considered to bring people to happiness. In the search for happiness, it is not easy to do because it will be many and there are obstacles or prevention that may be faced by many. This is where the aesthetic value or beauty is packaged and wrapped up in the history of the gods of Ruci and becomes the first and foremost doctrine of the conception of the divine, humanity, and respect of the human beings with the creator or than. the story of the goddess Ruci outlines or philosophically symbolizes how human beings must go through and make an inner journey to find their true identity or look for paraning dumadi the origin and purpose of life in human beings or tackle the human gusti, the conception of God and how humans lead to God, the wayang kulit is very much, the art of wayang puppets cannot be retracted from history, which the bags are retold through wayang.

APA, Harvard, Vancouver, ISO, and other styles

16

Antes, Peter, Henry Corbin, Liadain Sherrard, and Philip Sherrard. "History of Islamic Philosophy." Numen 41, no. 2 (May 1994): 212. http://dx.doi.org/10.2307/3270270.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Haq, Nomanul. "Islamic Theology and Philosophy." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 266–68. http://dx.doi.org/10.35632/ajis.v9i2.2560.

Full text

Abstract:

Michael Marmura, the editor of this volume, has brought to his readersa valuable collection of highly respected authors, from van Ess and Frank toAnawati in part one, and from Makarem, Nasr, and Mahdi to Shehadi in parttwo. Each contributor to this seventeen-essay volume is an authority on his/hertopic. Indeed, what we have here is a collection of essays in which by someof today 's most competent and respected lslamicists inform the readers of theresults of their scholarly research into various aspects of their discipline andthereby producing a resounding tribute worthy of a scholar of the stature ofGeorge Hourani, to whom the volume is dedicated.To be sure, not only is this work written by experts, but it is also meantfor the experts. The essays are thus quite naturally extremely narrow in scopeand perspective and are also self-contained and therefore independent of eachother. As a result, each essay is tightly packed, and reviewing this book wouldmean reviewing each essay separately. Alternatively, and this would be muchmore desirable, the reviewer can present a general account of the problematicsof Islamic theology and philosophy in which each contribution coheres to formsome kind of an overall picture. But, in fairness, this is the task of the editor,not of the reviewer. Thus one wonders why Marmura, given his standing inand familiarity with the field, did not write general introductory articles foreach of the volume's two sections: "Islamic Theology" and "Islamic Philosophy."For example, it is not clear to the reader as to how and in what way van Ess'spowerful analysis of a kalam anecdote is related to Frank's penetrating studyof the kalam doctrine of bodies and atoms. For the reader, unless he/shepossesses the same degree of expertise as the two authors, the only thing incommon between them is that they both talk about the mutakallimun. Similarly,in more general terms, the reader legitimately wonders if there are any broadconcerns, or if there are any shared methodological approaches, which bindall of those different Islamic philosophers whose thought forms the subjectmatter of the book's second part. These questions could have been dealt within an editorial panorama. Indeed, one may argue that a general account ispossible only after the basic data have been collected, and since much of theclassical literature of Islam still lies unstudied, a survey article would bepremature. But a survey need not be definitive - it can always be tentative ...

APA, Harvard, Vancouver, ISO, and other styles

18

Bhat, Ali Muhammad. "Islamic Philosophy of Education." Journal of Culture and Values in Education 2, no. 2 (June 24, 2019): 73–76. http://dx.doi.org/10.46303/jcve.02.02.5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Walker, Paul E. "Platonisms in Islamic Philosophy." Studia Islamica, no. 79 (1994): 5. http://dx.doi.org/10.2307/1595834.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Burrell, David. "Metaphysics in Islamic Philosophy." New Scholasticism 60, no. 3 (1986): 375–77. http://dx.doi.org/10.5840/newscholas198660316.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Kalin, Ibrahim. "History of Islamic Philosophy." Teaching Philosophy 26, no. 4 (2003): 397–99. http://dx.doi.org/10.5840/teachphil200326455.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Llizo, Robert. "History of Islamic Philosophy." Philosophia Christi 6, no. 2 (2004): 335–37. http://dx.doi.org/10.5840/pc20046235.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Torres Fernández, Antonio. "TAWHID AND ISLAMIC PHILOSOPHY." An-Nahdlah: Journal of Islamic Studies 1, no. 2 (January 19, 2024): 85–114. http://dx.doi.org/10.62261/annahdlah.v1i2.6.

Full text

Abstract:

This paper aims to delve into the realm of Islamic logic by conducting a comprehensive analysis of epistemology and reasoning regarding the concept of tawhid within the context of Islamic thought. Drawing from a wide range of primary and secondary sources, this study explores the distinctive features and foundations of Islamic logic, highlighting tawhid and its significance in understanding knowledge acquisition and rational inquiry in the Islamic tradition. It explores the contributions of prominent Muslim scholars, such as Al-Kindi, Al-Farabi, Ibn Sina, and Ibn Rushd, who made significant advancements in the field of logic. And it was found that tawhid serves as a foundational principle in Islamic logic, shaping the understanding of knowledge acquisition and rational inquiry within the Islamic tradition. The contributions of these scholars exemplify the compatibility between reason and revelation, providing a comprehensive framework for logical reasoning grounded in the principles of tawhid. Their ideas continue to inspire and shape contemporary discussions on Islamic logic, reflecting the enduring legacy of their intellectual contributions.

APA, Harvard, Vancouver, ISO, and other styles

24

Pranajaya, Syatria Adymas. "Discourse of Islamic Educational Philosophy on Islamic Educational Psychology in Islamic Education." Islamiyyat 46, no. 1 (June 1, 2024): 69–81. http://dx.doi.org/10.17576/islamiyyat-2024-4601-06.

Full text

Abstract:

The purpose of writing a discourse of the Islamic educational philosophy on Islamic educational psychology in Islamic education is to critically describe the discourse of these two scientific studies in the world of education. The method in this study is library research through library data relevant to educational philosophy, Islamic educational philosophy, and Islamic educational psychology. The analysis technique in this study is thematic analysis. The results of this study indicate that the Islamic educational philosophy towards the Islamic educational psychology is the core of educational philosophy that views education as a process of humanizing students as a person or a group of people who increase their human potential, so that they are able to develop and actualize themselves with all the original potential (fitrah) that exists in them psychologically. The values of fitrah have been attached to Islamic education, including that educators in educating their children must prioritize the philosophy of physical and psychological humanity, such as love (QS. Ali Imran: verse 31, QS. al-Hujaraat: verse 7, QS. at-Taubat: verse 103), compassion (QS. ar-Rum: verse 21, QS. Maryam: 96, QS. al-An’am: 12 and 54, QS. al-Hadid: 27), good teaching (QS. Al-Ahzab: 21, QS. An-Nahl: 125, QS. Al-Mujadalah: 11, QS. at-Taubah: 122), friendship (QS. Az-Zukhruf: 67, QS. Ali-Imran: 52 and 104), upholding justice (QS. Luqman: 17, QS. an-Nisa: 135, QS. An-Nahl: 76, QS. Al-Maidah: 8), always strive to obtain goodness (QS. al-A’raf: 56, QS. al-Isra’: 7, QS. al-Maidah: 100), so that in education there is two-way communication or even multi-directional interaction or transactions (QS. al-Baqarah: 133, QS. as-Saffat: 102).

APA, Harvard, Vancouver, ISO, and other styles

25

Al Akbar, Nuruddin. "LIVING ISLAMIC PHILOSOPHY: Reflection on Mulyadhi Kartanegara's Thought." ULUL ALBAB Jurnal Studi Islam 24, no. 1 (June 27, 2023): 110–36. http://dx.doi.org/10.18860/ua.v24i1.20841.

Full text

Abstract:

This study elaborates Mulyadhi Kartanegara's thoughts regarding the continuity of Islamic philosophy after the Ibn Rushd era. This research is a case study-based qualitative research using a review on Kartanegara's travel notes and research reports as the object. This research also uses other relevant studies to understand Kartanegara’s big idea. This study concludes that, although the idea on Islamic Philosophy does not perish in the Iranian region has been a thesis recognized by many researchers, Kartanegara explore further the dynamics of Islamic philosophical traditions in Iran since the post-Ibn Rushd era. He was dissatisfied with the explanations of many experts who emphasized the elaboration of a prominent philosopher, Mullâ Sadrâ, while ignoring the role of minor philosophers in supporting the continuity of the Islamic philosophical tradition in Iran. This research found, Kartanegara could construct the argument that Islamic philosophy is a living tradition marked by the continuity of ideas developed by minor and major philosophers. Mulyadhi also showed that Islamic philosophy has relevance for overcoming contemporary challenges, primarily related to the problem of knowledge production.

APA, Harvard, Vancouver, ISO, and other styles

26

KOUKI, Saber. "EVIDENCE FOR MONOTHEISM BETWEEN RELIGION AND PHILOSOPHY." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (July 1, 2021): 48–55. http://dx.doi.org/10.47832/2717-8293.6-3.6.

Full text

Abstract:

The research is about the Islamic faith and it is interested in proving the monotheism issue from an Islamic and rational point of view. This will be fulfilled through a survey of evidences from Sunnah and a reading into philosophic approaches of the most well-known Arab-Islamic philosophers andthinlres such as ELFARABI, Ibn-SINA, el kendy, Ibn Roched and Cheik Mohamed Abdou ….This research aims mainly at: - Firmly establishing Religious thinking attempting to reconcile religion and philosophy. - Drawing a path where Ideology and philosophy could huddle together in harmony.

APA, Harvard, Vancouver, ISO, and other styles

27

Hamzah, Hakma, Achmad Khudori Soleh, and Azmi Putri Ayu Wardani. "Islamic Rationalism." JURNAL PENELITIAN KEISLAMAN 20, no. 1 (June 30, 2024): 94–108. http://dx.doi.org/10.20414/jpk.v20i1.10347.

Full text

Abstract:

Long before Greek philosophy influenced Islamic thought, Islam already had a tradition of rational thinking. This study traces the role of language in the development of Islamic rationalism and addresses 19th-century Orientalists' claims that Islamic philosophy is merely an imitation of Greek philosophy. Using a qualitative library research approach, the study finds:(1) The rationalism in Islam is a genuine product of Islamic intellectual effort, rooted in the Qur'an and Hadith. The interpretation of these sources gave rise to the Islamic rational system, particularly through the study of language (nahw-sarf), proving that Islamic rationalism is an intrinsic part of its tradition.(2) The claim that Islamic rationalism is adopted from Greek thought is countered by evidence that rational thinking was practiced in Islam long before Greek philosophy's influence. Muslim philosophers further developed Greek ideas, creating a unique form of rationality known as hikmah, demonstrating that Islamic philosophy is an original intellectual tradition.

APA, Harvard, Vancouver, ISO, and other styles

28

Hendrianto, Hendrianto, Juhaya S. Praja, and Nurrahman. "Sharia Philosophy Correlation and the Islamic Economic Philosophy." Economit Journal: Scientific Journal of Accountancy, Management and Finance 1, no. 1 (February 4, 2021): 12–20. http://dx.doi.org/10.33258/economit.v1i1.370.

Full text

Abstract:

This study aims to reveal the relationship between Islamic philosophy and Islamic economic philosophy, both in terms of foundation, operation, and objectives. This library research (Library Research) uses documentation data collection techniques with data analysis, namely content analysis. The results showed that the relationship between sharia philosophy and sharia economic philosophy is that there is a philosophical foundation based on al-qur'am, hadith, ijma 'and qiyas, as well as operational principles, observations are made, take generalization conclusions and serve as theory, while the goal is both want to get happiness in the world and the hereafter, but what distinguishes the two lies in the broader study of sharia philosophy and complexity, while Islamic economic philosophy specializes in sharia economic studies. But for sharia economic philosophy discusses tauhid, caliphate, tazkiyah, and masuliyya. Operational principles, observing, drawing conclusions and making theory. The goal of obtaining falah, namely survival, freedom of desire, and strength and honor.

APA, Harvard, Vancouver, ISO, and other styles

29

Bunyadzade, Konul. "Islamic Philosophy: History and Modernity." METAFIZIKA International Journal of Philosophy and Interdisciplinary Studies 2, no. 4 (December 15, 2019): 1–153. http://dx.doi.org/10.33864/mtfzk.2019.54.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Ramadhani, Yunizar. "The Beginning of Islamic Philosophy." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 2020): 19. http://dx.doi.org/10.18592/jiiu.v19i2.3888.

Full text

Abstract:

The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching in a philosophical manner and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt originality of religious philosophy.For this reason, the author tries to present a brief history of the emergence of Islamic philosophy along with the motives that prompted Muslim scholars to build this philosophy and the influence that surrounded it. Next, the author will explain how Muslim philosophers defend and proved the originality of their philosophy. Everything is conveyed to state that Islamic philosophy is not as alleged by its opponents.Tema yang disajikan pada artikel ini bukanlah tema yang baru dan terbilang lumrah dalam kajian filsafat Islam yang sudah tak terhitung banyaknya. Namun uraian tentang permulaan filsafat Islam pada artikel ini ditulis dengan penekanan khusus, yaitu bahwa filsafat Islam merupakan upaya untuk menjelaskan ajaran agama secara filosofis dan bahwa filsafat bermanfaat untuk membela doktrin-doktrin agama melalui argumentasi rasional-demonstratif. Penekanan tersebut hadir di tengah masih adanya sentimen negatif dan bahkan penolakan terhadap filsafat Islam yang dilontarkan oleh sebagian umat Islam, serta adanya kritik dari kalangan pengkaji filsafat yang meragukan orisinalitas filsafat keagamaan.Untuk itu, penulis mencoba mengetengahkan sejarah singkat kemunculan filsafat Islam bersama dengan motif-motif yang mendorong pada sarjana muslim membangun filsafat ini dan pengaruh yang melingkupinya. Selanjutnya, pengarang akan menjelaskan bagaimana para filsuf Muslim membela dan membuktikan orisinalitas filsafat mereka. Semuanya disampaikan untuk menyatakan bahwa filsafat Islam tidaklah seperti yang dituduhkan oleh para penolaknya.

APA, Harvard, Vancouver, ISO, and other styles

31

Kalin, Ibrahim. "Knowledge in Later Islamic Philosophy." Journal of Islamic Philosophy 6 (2010): 141–44. http://dx.doi.org/10.5840/islamicphil2010610.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Özturan, Hümeyra. "Islamic Philosophy: History and Problems." Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 1, no. 1 (October 15, 2014): 165–68. http://dx.doi.org/10.15808/nazariyat.1.1.d0001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

DRUART, Th A. "Medieval Islamic Philosophy and Theology." MIDEO 24 (January 1, 2000): 381–414. http://dx.doi.org/10.2143/mid.24.0.565636.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Eickelman, Dale F., and Muhammad Khalid Masud. "Shatibi's Philosophy of Islamic Law." Journal of Law and Religion 15, no. 1/2 (2000): 389. http://dx.doi.org/10.2307/1051530.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Dukenbayeva, Zada, Magripa Zholseitova, Gulziya Akmadieva, and Talgatbek Manash. "Al-Mashani and Islamic Philosophy." Anthropologist 22, no. 3 (December 2015): 461–67. http://dx.doi.org/10.1080/09720073.2015.11891902.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Leaman, Oliver. "Islamic Philosophy and Western Philosophies." British Journal for the History of Philosophy 17, no. 3 (June 2009): 633–34. http://dx.doi.org/10.1080/09608780902986748.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Halilović, Tehran. "The originality of Islamic philosophy." Kom : casopis za religijske nauke 1, no. 1 (2012): 1–17. http://dx.doi.org/10.5937/kom1201001h.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Halilovic, Tehran. "Innate ideas in Islamic philosophy." Kom : casopis za religijske nauke 6, no. 1 (2017): 1–16. http://dx.doi.org/10.5937/kom1701001h.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Halilović, Tehran. "Human worlds in Islamic philosophy." Kom : casopis za religijske nauke 8, no. 2 (2019): 1–17. http://dx.doi.org/10.5937/kom1902001h.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Azadpur, Mohammad. "Selected Bibliography on Islamic Philosophy." Maghreb Review 43, no. 2 (2018): 198–202. http://dx.doi.org/10.1353/tmr.2018.0015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Agha, Shiraz. "Analytical causation in Islamic philosophy." Kom : casopis za religijske nauke 10, no. 3 (2021): 53–80. http://dx.doi.org/10.5937/kom2203053s.

Full text

Abstract:

Analytical causation is a type of causation that is often overlooked in philosophical textbooks. This type of causation is contrasted with external causation. In modern times, contemporary philosophers have made efforts to show the importance of this category of causation. Nevertheless, there are many ambiguities surrounding the nature of this type of causation that must be removed before it can find its proper place in Islamic philosophy. First of all, the nature of this category of causation must be determined. In order to accomplish this, the terms concept, meaning, instance and individual should be defined. The clarification of these terms shows that philosophy is essentially concerned with meaning. Secondly, it must be shown how one thing can be the instance of numerous concepts and meanings without any contradiction arising. These two premises can help clarify how analytical causation is not philosophically problematic; rather, it is imperative and necessary. Historically speaking, Islamic philosophers never explicitly mentioned analytical causation as a separate type of causation. Nevertheless, in many places, they used the term causation to refer to cases where there is no external existential distinction between a cause and its effect. Muslim philosophers unanimously agree upon the principle that states that there is no mutual concomitance without causation. Based upon this principle, it is possible to demonstrate that there is causation between things that do not possess external existential distinction with one another but that mutually necessitate one another, such as existence and quiddity, two essentially necessary beings (such as the names of God and His essence) and two essentially impossible beings (such as a vicious circle and the priority of something over itself). This in turn shows the possibility of analytical causation. Another important discussion related to the subject of analytical causation is the differences between analytical and external causation. Although these two categories of causation have properties in common, there are also some fundamental distinctions between them. By way of example, in analytical causation, causation is a secondary intelligible. This is why it is a primary intelligible in external causation. What is more, in analytical causation, cause and effect are not instances of contraries. There are other distinctions between analytical and external causation. These and other important aspects of this discussion will be examined in this paper.

APA, Harvard, Vancouver, ISO, and other styles

42

Ragozina, Sofya A. "Environmentalism in Modern Islamic Philosophy." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 233–50. http://dx.doi.org/10.22363/2313-2302-2023-27-2-233-250.

Full text

Abstract:

Islamic environmentalism is an intellectual movement whose representatives discuss contemporary environmental problems in the language of Islamic theology. This field includes Shariah-based environmental law, environmental activism, and environmental philosophy. This article is an overview of the genealogy of this philosophical trend: key names will be listed and their contributions to the development of this movement will be analyzed. For example, the legacy of Sayyid Hossein Nasr, considered the founding father of Islamic environmentalism, will be examined in detail. The religious and ethical program of this philosophical movement will be analyzed in detail. The categorical apparatus to which Islamic eco-activists, philosophers, and ulema turned as the Islamic environmental agenda expanded will also be examined, such as how the concepts of khalifa, hima, and misan were conceptualized. Philosophers whose writings we will turn to include Iraqi philosopher and jurist Mawil Izzi Dien, British eco-activist Fazlun Khalid, Egyptian Grand Mufti Ali Jumaa, and representatives of so-called “Western Islam” Ziauddin Sardar and Tariq Ramadan. The example of Indonesia will be used to examine how Islamic eco-theology has formed the basis of a multilevel environmental policy. The thesis of the fundamental contradiction underlying Islamic environm entalism is put forward. On the one hand, this movement in its present form genetically dates back to the European protest movements of the 1960s and 70s, which opposed the culture of mass consumption, impersonal materialism, and overproduction. On the other hand, an equally important part of the rhetoric of a number of Islamic modernists, including on ecology, is the emphasis on the break with Western neoliberal values. The special role of social media in the promotion of Islamic eco-activism is noted separately.

APA, Harvard, Vancouver, ISO, and other styles

43

Van Adiputra, Rich, and Nur Iftitahul Husniyah. "Scope Of Islamic Educational Philosophy." CENDEKIA: Jurnal Studi Keislaman 9, no. 1 (June 28, 2023): 121–36. http://dx.doi.org/10.37348/cendekia.v9i1.321.

Full text

Abstract:

The world of Islamic education in Indonesia in particular, and the Islamic world in general are still faced with various problems, starting from the question of the formulation of educational goals that are not in line with the demands of society, to the problems of teachers, methods, curriculum and so on. Efforts to overcome this problem are still being carried out in various ways, such as upgrading teachers, training for education management staff and so on, but along with developments in life, educational problems continue to emerge. For this reason, Islamic Education Philosophy is present as one of the offered solutions. As a philosophical study, Islamic Education Philosophy seeks to use philosophical services, namely thinking in depth, systematically, radically and universally to solve educational problems, such as problems of students, teachers, curriculum, methods and the environment by using the Qur'an and al-Hadith as the basic reference. The aims of this research are (1) to know the meaning of Islamic Education Philosophy, and (2) to know the urgency of the scope of Islamic Education Philosophy. Based on the results of the analysis carried out, the results of this study are: (1) Philosophy of Islamic Education can be interpreted as a study of traditional, critical, and radical philosophical views and schools of thought in Islam towards educational issues. He answered the influence of education on the development and growth of Muslim humans and Muslims in general. It is also a means of solving various problems in Muslim education, (2) the scope of the philosophy of Islamic education is issues related to educational activities, such as curriculum, methods, and the environment. Philosophically, educators or teachers as teachers must understand in depth the curriculum, methods, and learning environment so that they can maximize the learning process.

APA, Harvard, Vancouver, ISO, and other styles

44

Tahqiq, Nanang. "Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia." Jurnal Lektur Keagamaan 13, no. 2 (December 20, 2015): 313. http://dx.doi.org/10.31291/jlk.v13i2.229.

Full text

Abstract:

This article portrays, and all together, provides a map and illustration of literatures of Islamic philosophy in Indonesia, from the earlier moment when they appeared. This enquiry scrutinizes the subject by using analytical sequence, i.e. to present the books of Islamic Philosophy in Indonesia sequentially based on their first publication. In order to elucidate distinctively about Islamic philosophy, this study differentiates three terms:1) Islamic philosophy, 2) Islamic philosophy in Indonesia, and 3) Indonesian Islamic philosophy. This study deduces that Islamic philosophical literatures have not revealed the basic matters of Islamic philosophy.

APA, Harvard, Vancouver, ISO, and other styles

45

Muheramtohadi, Singgih. "PERBANDINGAN ANTARA FILSAFAT EKONOMI ISLAM DAN BARAT." JURNAL STIE SEMARANG 10, no. 3 (November 1, 2018): 73–92. http://dx.doi.org/10.33747/stiesmg.v10i3.211.

Full text

Abstract:

Economic philosophy is an undeveloped theme in department of economy. Whereas during the 20th Century there is a clash of two big ideologies that caused by differences in economic philosophy, they are the capitalism and the socialism. These Two big streams often used as comparison object. This Writing, look at the two big streams in a same frame, that is the thought that arise in western worldview which different with Islamic worldview. So it is interesting to study the comparison between philosophy of Islamic economic and western economic through branchs of philosopy, they are ontology, epistemology and axiology.

APA, Harvard, Vancouver, ISO, and other styles

46

Muhammad Nawawi, Mohd Adi Amzar, and Mohd Fahimi Zakaria. "Penggemblengan Sumber Islam Sebagai Manifestasi Utama Pembinaan Falsafah Kritikan Sastera Islam Sayyid Sayyid Abd al-Raziq: Analisis Karya Manhaj al-Islami fi al-Naqd al-Adabi (The Abolition of Islamic Sources as a Main Manifestation of the Philosophy of Islamic Literary Criticism Sayyid Sayyid Abd al-Raziq: Analysis of the Book of Manhaj al-Islami fi al-Naqd al-Adabi)." UMRAN - International Journal of Islamic and Civilizational Studies 8, no. 3 (October 26, 2021): 75–89. http://dx.doi.org/10.11113/umran2021.8n3.494.

Full text

Abstract:

This study aims to look at the fusion of Islamic sources applied by Sayyid Sayyid cAbd al-Raziq as his main work in developing a unique and distinctive Islamic literary philosophy. On the one side, it is his effort and reflection on the refinement of the philosophical framework of Islamic literature that is considered to be entirely non-Islamic and largely dependent on Western ideas. As a result there are significant contradictions in Islamic values and this has prompted al-Raziq to produce a work that refines these issues. This study applied qualitative methods in the design of content analysis by analyzing the primary source, Manhaj al-Islami fi al-Naqd al-Adabi. The findings of the study have found that al-Raziq has optimally used Islamic sources as his primary vehicle in producing a philosophy of literary criticism that is truly Islamic. This is reflected in his efforts through the fusion of Islamic sources including the Qur'an, Hadith and also ethical interpretations in the scope of his philosophical debates including al-Turath al-Islami, al-Turath al-Jahili and al-Turath al-Madi.

APA, Harvard, Vancouver, ISO, and other styles

47

SEITAKHMETOVA, Natalie, Nurbol KALDYBEKOV, Madina BEKTENOVA, Laura TOKTARBEKOVA, and Zhanara TURGANBAYEVA. "The Role of Intellectual Islamic Heritage in the Discourse of Modern Islamic Philosophy." WISDOM 24, no. 4 (December 25, 2022): 172–83. http://dx.doi.org/10.24234/wisdom.v24i4.803.

Full text

Abstract:

The article deals with the role of classical falsafa heritage in the modern Islamic philosophical discourse. Based on interpretations of texts of modern Islamic philosophers, the authors come to the conclusion about the relevance of the philosophical heritage of the past for the development of directions and methodologies of modern humanitarian knowledge. Conducting a comparative analysis of the doctrines of the Islamic Middle Ages and modern philosophers, the authors substantiate the commonality of approaches to the conceptualization of subjectivity, obligation, and existence. Modern Islamic philosophy is an experience of interaction between philosophy and theology. In Islamic philosophy, ethical questions were posed in connection with the discovery of moral consciousness in man. Human being, defined by moral sense, is understood by Islamic philosophers as a moral sensible being, in which a moral man and a moral society are formed. Exploring this issue, the authors have come to understand the integrity of modern Islamic philosophy, its interpretation as a philosophy of morality and moral philosophy.

APA, Harvard, Vancouver, ISO, and other styles

48

Sulistyono, Tabah. "MUHAMMADIYAH’S PHILOSOPHY OF EDUCATION." Interdisciplinary Social Studies 1, no. 6 (March 20, 2022): 766–72. http://dx.doi.org/10.55324/iss.v1i6.154.

Full text

Abstract:

Background: The basis of this research is first, the existence of a civilization of 'philosophy of life' muhammadiyah education; Second, there is a tajdid movement; third, Muhammadiyah as a pillar of religious thought in Indonesia; fourth, the concept of education that muhammadiyah has built and; Fifth, the philosophy of education that muhammadiyah began to construct is relatively young. This research builds on the question of how the construction of Islamic educational philosophy according to Muhammadiyah. Aim: This research aims to explore aspects of educational philosophy according to Muhammadiyah. Method: This research includes religious research with the point of view of the scope of the research. If based on the type of research including exploratory research with a philosophical approach. Researchers analyzed the data by understanding symbols, giving and digging carefully related to the meaning, essentially the life of symbols, and illuminating interpretations. Findings: The construction of Muhammadiyah Islamic education philosophy begins with the main themes of Muhammadiyah Islamic education. The main themes are the paradigm, nature, policy, and aspects of Muhammadiyah Islamic education. The content of the instruction of Muhammadiyah Islamic education philosophy in the form of muhammadiyah Islamic educational ontology area includes the concept of God, universe, and man, and the epistemological area of Muhammadiyah Islamic education contains the nature of science, curriculum, educators, learners, methods and tools of Islamic education.

APA, Harvard, Vancouver, ISO, and other styles

49

Randa, Syafrinal, and Nur Hayati. "The Ambivalence of Contemporary Islamic Philosophy Studies." Islamic Thought Review 1, no. 2 (December 30, 2023): 109. http://dx.doi.org/10.30983/itr.v1i2.7441.

Full text

Abstract:

<p>Islamic philosophy is a critical study to answer the challenges of contemporary life. However, Islamic philosophy currently needs to improve its existence. Direction in the study of Islamic philosophy is essential, both in terms of methods and sources, so that the study of Islamic philosophy is not only in the world of new ideas but rather in existing realities. This article examines the challenges and innovations towards the ambivalence of Islamic philosophy in the contemporary era carried out by contemporary Indonesian Muslim philosophers. This article uses the library study method, which is a research approach carried out by collecting and analyzing information from written sources such as books, journals, articles, and documents related to the topic being discussed. This article finds that the importance of renewal in Islamic philosophical literacy is really needed as a guide for people who want to enter the world of Islamic philosophy with the study of living philosophy, as well as the digitalization of Islamic philosophy as a reflection that Islamic philosophy is fun.<strong></strong></p>

APA, Harvard, Vancouver, ISO, and other styles

50

Fauroni, Raden Lukman. "Orientasi Local Wisdom dalam Kajian Filsafat Islam di Perguruan Tinggi Keagamaan Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 4, 2017): 411–33. http://dx.doi.org/10.15642/teosofi.2017.7.2.411-433.

Full text

Abstract:

The article scrutinizes the study on the Islamic philosophy along with its dynamics within historical contexts. The dynamics of the Islamic philosophy have been, among other, caused by the debate between proponents and opponents within the field. This article finds and demonstrates a new trend within the study of the Islamic philosophy which focuses on local wisdom. The Department of Aqidah and Filsafat Islam (AFI/Aqidah and Islamic Philosophy) of State Islamic University (UIN) Yogyakarta focuses on the integration of studies on philosophy, Islamic theology (kalām) and Sufism functionally as analytical tools in dealing with contemporary problem of humanity. The Department of AFI of UIN Bandung puts emphasis on strengthening the Islamic philosophy which is oriented to the development of Sundanese and Nusantara philosophy. The Department of AFI of IAIN Surakarta, meanwhile, addresses its study toward the Islamic philosophy to develop the philosophy of Java Islam. The dialogue and intense interaction with local wisdom will strengthen the Islamic philosophy and help it finds its momentum to offer applicative and appropriate solutions toward contemporary national and humanity problems. The Islamic philosophy based on local wisdom will be also able to eradicate the radical trans-national ideology

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!