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Journal articles on the topic 'Islamic philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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

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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

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2

Dhulkifli, Muhammad Luthfi. "Is Islamic Philosophy ‘Islamic’?" ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 25, no. 2 (2024): 17–27. https://doi.org/10.14421/esensia.v25i2.5743.

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This paper critically examines the ongoing debate surrounding the Islamic nature of Islamic philosophy by engaging with key Qur'anic narratives and philosophical discourses. The central question addressed is whether Islamic philosophy can genuinely be classified as “Islamic”, considering its amalgamation of Greco-Roman and Persian intellectual traditions. In common, Islamic philosophy addresses themes familiar to broader philosophy, but it does so from an Islamic perspective, using the language and context of Islamic civilization. By analyzing the works of prominent Muslim philosophers, includ

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3

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

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

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5

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

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6

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

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7

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

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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-Sunn

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

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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 S

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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 (2024): 251–56. http://dx.doi.org/10.61707/me2cca52.

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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.

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

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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. &#x0D

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11

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

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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.

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12

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

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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 tran

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13

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

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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

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14

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

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15

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

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16

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

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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 con

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17

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

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18

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

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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 sta

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19

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

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20

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

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21

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

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22

Fitryansyah, Muhammad Andryan. "Philosophy of Islamic Education." TARQIYATUNA: Jurnal Pendidikan Agama Islam dan Madrasah Ibtidaiyah 3, no. 2 (2024): 74–87. https://doi.org/10.36769/tarqiyatuna.v3i2.609.

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This research examines nomenclature disputes in Islamic Philosophy of Education using historical, anagogical and philosophical approaches. The research question posed is how the disputes over terms such as 'tarbiyah', 'ta'lim' and 'ta'dib' reflect different views within the Islamic educational tradition and what the philosophical and spiritual implications are. The aim of this study is to provide a deeper understanding of the evolution and meaning of these terms and their contribution to the discourse of Islamic education. The method used is an in-depth literature analysis with a qualitative a

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23

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

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24

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

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25

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

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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 ad

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26

Boczar, Jack. "Islamic Philosophy and Causation." Southwest Philosophy Review 41, no. 1 (2025): 85–94. https://doi.org/10.5840/swphilreview20254119.

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Recent scholarship in classical Islamic philosophy has shown that the tradition has much to offer when it comes to the metaphysics of causality. The present article seeks to add to the scholarship by providing a new interpretation of one aspect of Avicenna’s account of causality known as the “Rule of One” (henceforth, RO). Seeming to originate with Avicenna, the RO states that “From that which is one, only one can proceed.” The aim of this brief article is to examine Avicenna’s argument in Metaphysics IX.4. The reconstruction of the argument adds to a growing body of English literature on the

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27

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

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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 p

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28

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

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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.

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29

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

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30

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

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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 lang

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Aprilia Mawaddah, Muhammad Rizki Amin, Pebriana Pebriana, and Agus Rifki Ridwan. "Mengenal Pemikiran Islam liberal." Al-Tarbiyah : Jurnal Ilmu Pendidikan Islam 3, no. 1 (2024): 119–26. https://doi.org/10.59059/al-tarbiyah.v3i1.1927.

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Liberal Islamic philosophy is a contemporary concept within the Islamic world, arising as a counter to the prevailing association of Islam with radicalism, terrorism, and bloodshed. This new philosophy has a more lenient stance towards Islam's normative beliefs, aiming to engage with the perspectives of orthodox or fundamentalist Islamic organizations. This has provoked both favorable and adverse reactions to the theory. This page aims to portray liberal Islamic thinking academically and objectively, without taking a side in the controversies. The discourse encompasses the concept, aims, and e

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32

Shaw, Beau. "Persecution and the Art of Demonstration." Review of Politics 86, no. 4 (2024): 535–38. https://doi.org/10.1017/s0034670524000287.

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Rasoul Namazi's Leo Strauss and Islamic Political Thought contains patient and perceptive readings of four texts Strauss devoted to Islamic political philosophy. My comments are limited to just one of those readings, that of “Fârâbî's Plato,” and to a single issue within it—the question of the identity of the philosopher or of philosophy. Namazi rightly recognizes the centrality of this question in “Fârâbî's Plato.” As Strauss writes in explaining Alfarabi's view of Plato's philosophy, “the central question concerns . . . the precise meaning of the philosopher” (361), and Namazi claims that it

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Sri Ayu Andari Putri Alwaris, Achmad Musyahid, and Rahmatiah. "STUDY OF ISLAMIC LEGAL PHILOSOPHY AS A PHILOSOPHICAL APPROACH TO ISLAMIC LAW." Multidisciplinary Indonesian Center Journal (MICJO) 2, no. 2 (2025): 1758–65. https://doi.org/10.62567/micjo.v2i2.530.

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Philosophy can be interpreted as love or a tendency towards wisdom. The philosophy of Islamic law is a philosophical study of the nature of Islamic law, the source of the origin of Islamic law and the principles of its application as well as the function and benefits of Islamic law for the lives of the people who implement it. The urgency of the philosophy of Islamic law is to make philosophy an approach in exploring the nature, sources and objectives of Islamic law. Positioning the philosophy of Islamic law as one of the important fields of study in understanding the sources of Islamic law wh

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

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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 ha

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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 (2021): 12–20. http://dx.doi.org/10.33258/economit.v1i1.370.

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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 g

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36

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

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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, epist

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37

Fauzan, Ahmad. "The Philosophy of Islamic Law." KnE Social Sciences 10, no. 8 (2025): 443–54. https://doi.org/10.18502/kss.v10i8.18458.

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Islamic legal philosophy cannot be separated from various aspects of the Islamic religion, especially in determining law. This article attempts to explain the philosophy of Islamic law. The method used is descriptive analysis. The data obtained is secondary data from relevant writings. The research results show that Islamic legal philosophy is the basis for establishing law in Islam.

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38

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

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39

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

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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 reli

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40

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

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41

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 (2014): 165–68. http://dx.doi.org/10.15808/nazariyat.1.1.d0001.

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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.

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43

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.

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

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45

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

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46

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.

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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.

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48

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.

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49

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

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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.

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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

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