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Abd. Rahman, Kamal Azmi, and Indriaty Ismail. "Analisis Naratif Fasa Kehidupan Miskawayh (932-1030 M)." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 1 (June 1, 2020): 234–43. http://dx.doi.org/10.53840/alirsyad.v5i1.81.
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Miskawayh is an important figure in the development of Islamic ethical philosophy. The synthesis between Greek philosophy and Islamic knowledge which he developed in the Middle Ages is considered a significant innovation in the formation of Islamic ethical philosophy. Miskawayh’s scholarship can be seen in his career commitment and in academic circles during his stay in his hometown Rayy and Baghdad. Though Miskawayh’s biography has been widely presented, his biographical narrative in this study is needed to ascertain his life changes based on different phases of his life. Therefore, this qualitative study will discuss the biography of Miskawayh. A biographical narrative analysis of Miskawayh found four major phases in his life. The first phase (up until the age of about 20) was when he obtained basic Islamic knowledge and studied chemistry. The second phase was between 956 AD and 963 AD in Baghdad. During that period of time, he was involved in the discussion of philosophy and dealing with moral issues. The third phase was in 963 AD in Rayy, Iran, where he dedicated his time studying various themes of writing and teaching. The fourth phase was between 976 AD and 1030 AD, at the age of 44 until his death at the age of 96 in Iṣfahān, Iran. During this phase, he was active in philosophical writings and refining ethics. Due to the breadth of Miskawayh’s knowledge and experience, his writings on ethics have been influential, especially his magnum opus entitled Tahdhīb al-Akhlāq that has received a substantial amount of attention from the Islamic and Western scholars to this day. This work written to the end of Miskawayh’s life proved his scholarly interest in philosophy, self-development, and career.
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Miskawayh merupakan seorang tokoh penting dalam perkembangan ilmu falsafah akhlak. Sintesis falsafah Yunani dengan ilmu Islam yang telah dilakukan oleh beliau pada abad pertengahan dianggap sebagai suatu inovasi yang signifikan dalam pembentukan ilmu akhlak Islam. Kesarjanaan Miskawayh boleh dilihat melalui komitmennya terhadap kerjaya dan dunia akademik sepanjang beliau berada di Rayy, Iran kota kelahirannya dan juga ketika berada di Baghdad. Walaupun biografi Miskawayh telah banyak dibentangkan, naratif biografi beliau di dalam kajian ini diperlukan bagi mengenal pasti perubahan hidup Miskawayh berdasarkan kepada fasa kehidupannya yang berbeza. Oleh itu, kajian berbentuk kualitatif ini akan membahaskan tentang biografi Miskawayh. Analisis naratif terhadap biografi tersebut mendapati bahawa Miskawayh telah melalui empat fasa penting dalam kehidupannya. Fasa pertama (sehingga usiannya kira-kira 20 tahun) ialah ketika beliau mendapatkan ilmu asas Islam dan mempelajari tentang ilmu kimia. Fasa kedua ialah antara 956 sehingga 963 Masihi di Baghdad. Ketika ini beliau terlibat dengan perbincangan falsafah dan berhadapan dengan masalah akhlak. Fasa ketiga pula ialah pada tahun 963 Masihi di Rayy, Iran di mana beliau telah mendedikasikan masanya untuk menelaah pelbagai tema penulisan dan mengajar. Fasa yang keempat ialah pada 976 Masihi iaitu ketika usianya mencecah 44 tahun sehingga beliau meninggal dunia pada 1030 Masihi pada usia 96 tahun di Iṣfahān, Iran. Pada fasa ini, beliau aktif dalam penulisan falsafah dan melakukan mujahadah dalam akhlak. Oleh kerana keluasan ilmu dan pengalaman yang telah dilalui oleh Miskawayh dalam empat fasa ini, penulisan beliau tentang akhlak terutamanya di dalam magnum opus yang bertajuk Tahdhīb al-Akhlāq menjadi sebuah karya yang berpengaruh dan mendapat perhatian pengkaji Islam dan Barat sehingga kini. Karya yang telah ditulis di penghujung hayat Miskawayh ini telah membuktikan kesarjanaan beliau dalam ilmu falsafah, hal pembangunan kendiri serta kerjaya.
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Adamson, Peter. "MISKAWAYH ON PLEASURE." Arabic Sciences and Philosophy 25, no. 2 (July 31, 2015): 199–223. http://dx.doi.org/10.1017/s0957423915000028.
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AbstractThis paper provides an analysis and translation of a previously edited, but otherwise unstudied work by Miskawayh (d. 1030) entitled On Pleasures and Pains (Fī al-Laḏḏāt wa-al-ālām). After a brief orientation regarding the Aristotelian account of pleasure in the Nicomachean Ethics, which is Miskawayh's main source, the theory of pleasure set out in On Pleasures and Pains is compared to the discussion of pleasure in Miskawayh's better known Refinement of Character (Tahḏīb al-aḫlāq). Despite considerable harmony between the two texts, their treatments of pleasure differ in that the Refinement accepts, whereas On Pleasures and Pains rejects, the “restoration” theory of pleasure of Plato's Timaeus.
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Safii, Safii. "IBN MISKAWAIH Filsafat al-Nafs dan al-Akhlāq." Jurnal THEOLOGIA 25, no. 1 (March 2, 2016): 209–22. http://dx.doi.org/10.21580/teo.2014.25.1.344.
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Abstract: Ibn Miskawayh known not only in philosophy but also in other fields of scientific disciplines, such as history and Arabic literature. Even through one of his master piece, entitled Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq name is becoming increasingly popular in many parts of the world. On this occasion the author deems it necessary to show the figure of Ibn Miskawayh by stressing his thoughts on the study of the study of nafs philosophy and morals. According to Ibn Miskawayh explained that between the soul and the sense that one is.That is the soul and intellectin his view can not be distinguished. Even sense to him it is one of the power of the forces that existin the soul and is a manifestation of the existence of the soul it self. Thus it can be said that there a son bagi¬nya is one proof for the existence of the soul. Abstrak: Ibn Miskawaih dikenal tidak hanya dalam bidang filsafatnya melainkan juga dalam bidang disiplin keilmuan lainnya, seperti sejarah dan sastra Arab. Bahkan melalui salah satu master piece-nya yang berjudul Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq namanya menjadi semakin populer di berbagai belahan dunia. Dalam kesempatan ini penulis memandang perlu untuk menampilkan sosok Ibn Miskawaih ter¬sebut dengan stressing kajian pada telaah pemikirannya tentang filsafat al-nafs dan al-akhlak-nya. Menurut Ibn Miskawaih menerangkan bahwa antara jiwa dan akal itu satu adanya. Artinya jiwa dan akal dalam pandangan¬nya tidaklah dibedakan.Bahkan akal baginya justru merupakan salah satu daya dari daya-daya yang ada dalam jiwa dan merupakan manifestasi dari adanya jiwa itu sendiri. Dengan demikian dapatlah dikatakan bahwa akal bagi¬nya me¬rupakan salah satu bukti bagi adanya jiwa. Keywords: akhlak, filsafat, Yunani, al-nafs, al-akhlāq
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al-Dīn, Nadia Gamāl. "Miskawayh." Prospects 24, no. 1-2 (March 1994): 131–52. http://dx.doi.org/10.1007/bf02199012.
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Hakim, Abdul. "FILSAFAT ETIKA IBN MISKAWAIH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 135. http://dx.doi.org/10.18592/jiu.v13i2.727.
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Ibn Miskawayh is one of the Islamic philosophers who focused on the study of ethics. In his Tahdheeb al-Akhlaqhe reflects on the concept of ethics systematically using Greek philosophy and combine it with the Quran and hadith.Although compared to the concept of ethics of Immanuel Kants deontology, ethics Ibn Miskawayh not apply well tothe rule of law. However, the severity of the effort is a big contribution on the development of ethical discourse thatconnects rational ethics and ethical revelation.
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AYOB, MOHD ANNAS SHAFIQ, MOHD NORAZRI MOHAMAD ZAINI, FARIDAH MOHD SAIRI, and NOOR SYAHIDA MD SOH. "PEMIKIRAN KEBAHAGIAAN MENURUT ARISTOTLE DAN IBNU MISKAWAYH: SATU ANALISIS AWALAN." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (November 10, 2020): 55–67. http://dx.doi.org/10.17576/malim-2020-2101-05.
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Kebahagiaan merupakan salah satu topik utama yang mendominasi wacana falsafah etika. Konsep kebahagiaan mula dibincangkan sejak munculnya perbincangan falsafah iaitu pada zaman Yunani klasik seperti yang dibincangkan oleh Aristotle dalam buku Nicomachean Ethic, sehingga dibincangkan dalam tamadun Islam oleh beberapa ahli falsafah Islam seperti Ibn Miskawayh dalam Tahdhib al Akhlaq. Kedua tokoh tersebut mempunyai pendekatan yang berbeza berkaitan konsep kebahagiaan. Justeru, kajian ini menganalisis makna dan cara mencapai kebahagiaan yang telah dibincangkan menurut perspektif dua orang tokoh pemikir tersebut berdasarkan hasil penulisan mereka. Penelitian ini mengetengahkan metode perbandingan makna dan cara mencapai kebahagiaan. Hasil kajian mendapati wujud persamaan dan perbezaan dalam konsep kebahagiaan di antara Aristotle dan Ibn Miskawayh dalam beberapa aspek tertentu. Eudaimonia, merupakan konsep yang dibincangkan melalui perbincangan menerusi pencarian Aristotle melalui persoalan yang menjadi tumpuan manusia iaitu apakah yang menjadi tujuan akhir dan kebaikan yang tertinggi dalam kehidupan manusia. Selain itu, kebahagiaan dapat dicapai melalui aspek pemilihan dan pengawalan tingkah laku serta perbuatan dalam kesederhanaan serta hubungan nalaran yang telah dibincangkan oleh Aristotle dan Ibnu Miskawayh melalui kaitan dan perbezaannya.
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Miswar, Miswar. "Konsep Pendidikan Akhlak Menurut Ibnu Miskawaih." Al-Fikru: Jurnal Ilmiah 14, no. 1 (May 3, 2021): 13–21. http://dx.doi.org/10.51672/alfikru.v14i1.32.
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This study aims to analyze Ibn Miskawaih's thoughts on moral education. This research uses qualitative methods with a literature-based approach. Data collection was carried out by exploring Ibn Miskawaih's thoughts as contained in his works, the main data sources came from his work of tahzibul Akhlak, and the supporting data sources came from other works, and books and journals related to his thoughts. The results showed that according to Ibn Miskawaih, morals are mental states that invite someone to do actions without thinking and being taken into account. So that it can be used as human nature and the results of the actions that have been done, become self-righteousness that can give birth to good khuluq. Miskawaih was not only a philosopher but he was a moralist, writer, chemist, historian. So that the work that he produces is not only about one scientific aspect. According to Ibn Miskawayh, the goal of moral education is the realization of an inner attitude that is able to spontaneously encourage the birth of all righteous deeds to achieve perfection and obtain true and perfect happiness. The goal of moral education formulated by Ibn Miskawaih is the realization of an inner attitude that is able to spontaneously induce all actions of good value. So as to achieve perfection and obtain true happiness that is perfect and complete.
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CUVELIER, Grégoire. "Les 'Textes inédites' attribués à Miskawayh." Revue Philosophique de Louvain 87, no. 2 (May 1, 1989): 215–34. http://dx.doi.org/10.2143/rpl.87.2.2013459.
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WAKELNIG, ELVIRA. "A NEW VERSION OF MISKAWAYH’S BOOK OF TRIUMPH: AN ALTERNATIVE RECENSION OF AL-FAWZ AL-AṢGHAR OR THE LOST FAWZ AL-AKBAR?" Arabic Sciences and Philosophy 19, no. 1 (March 2009): 83–119. http://dx.doi.org/10.1017/s0957423909000599.
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Textual evidence preserved in two still unpublished manuscripts strongly suggests that there once existed an alternative version of Miskawayh’s Fawz al-aṣghar, the Minor Book of Triumph. The article discusses possible explanations for why Miskawayh may have composed two recensions of his Fawz and compares structure and content of the alternative version with the edited standard version. The one passage which is contained in the alternative Fawz only is presented in Arabic with an English translation. Part of this additional material is parallel to al-Fārābī’s Iḥṣā’ al-‘ulūm, namely its division of natural sciences, and may ultimately derive from a no longer extant treatise by Paul the Persian. An appendix provides the Arabic text and English translation of a hitherto unknown fragment of al-Balkhī in which he discusses Plato’s saying that the world has a causative, but no temporal beginning.
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Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 1, no. 3 (December 30, 2015): 107. http://dx.doi.org/10.26417/ejis.v1i3.p107-110.
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In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy, especially Greek philosophy. The many quotations from Greek sources which are found in Miskawayh’s works, especially in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character), provide important evidence for this study to argue that they also have contributed to the formation of his moral philosophy. This paper thus, seeks to investigate Miskawayh’s own attraction to Greek ideas, which eventually led him towards the acceptance of Greek thought and also towards the need for an apologetic on behalf of philosophical study and on the relations between philosophy and the divine revelation.
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Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 3, no. 1 (December 30, 2015): 107. http://dx.doi.org/10.26417/ejis.v3i1.p107-110.
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In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy, especially Greek philosophy. The many quotations from Greek sources which are found in Miskawayh’s works, especially in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character), provide important evidence for this study to argue that they also have contributed to the formation of his moral philosophy. This paper thus, seeks to investigate Miskawayh’s own attraction to Greek ideas, which eventually led him towards the acceptance of Greek thought and also towards the need for an apologetic on behalf of philosophical study and on the relations between philosophy and the divine revelation.
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Nasir Omar, Mohd. "Islamic Social Ethics: An Analysis of Miskawayh’s Thought." European Journal of Multidisciplinary Studies 1, no. 1 (April 30, 2016): 81. http://dx.doi.org/10.26417/ejms.v1i1.p81-87.
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Early Muslim discussions on ethics, such as those by al-Kindi (d.874) and al-Farabi (d.950), did not attain to the status of a discipline though invariably serving as an introduction or parts of their wider studies on politics, law and other fields of knowledge. Miskawayh (d. 1030), however, through his chief ethical treatise Tahdhib al-Akhlaq (1966), was the first Muslim moralist to work out a very clear, and in many respects, a thorough analytical system of ethics in Islam. The great Muslim scholar, al-Ghazali (d. 1111), as has been brought out by a number of writers on his ethical thought, incorporated the greater part of Miskawayh’s treatise, especially in his Ihya’ ‘Ulum al-Din (1976). Miskawayh’s ethical work was thus occupying a prominent place in this particular branch of Islamic ethical literature. It is scarcely an exaggeration to say that most of the later works that deal with this subject use it as their main authority and some of them are even based on it. Hence, a close examination of this unique compendium is indispensable for a proper understanding of Islamic ethical thought. Thus, this qualitative study which applies conceptual content analysis method seeks to make a critical analysis of such an influential works on ethics with the purpose of elucidating its views concerning social ethics, love and friendship.
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Mukti, Abd, Amroeni Drajat, and Mourssi Abbas Mourssi Hassan Kahwash. "MORAL EDUCATION ACCORDING TO IBN MISKAWAYH AND AL-GHAZALI." JURNAL TARBIYAH 28, no. 1 (June 30, 2021): 56. http://dx.doi.org/10.30829/tar.v28i1.972.
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<p>One of the most essential Islamic messages is to instill an excellent character to every human being, according to the guidance of the Prophet Muhammad (peace and blessings of Allah be upon him): "Allah sent me to fulfill <em>akhlaq</em> (morals)". The fundamental message of Islam is to build <em>akhlaq</em> in human life. In Islam, a good character is known as <em>Al-Akhlaq Al-Karimah</em>. All Muslim thinkers do their research on <em>Akhlaq</em> or a good character. The research attempts to illustrate the concept of <em>Al-Akhlaq Al-Karimah</em> according to Ibn Miskawayh and Al-Ghazali and to describe their fundamental thoughts on the matter, explicitly dealing with the building of human character. The research is based on library research with a philosophical approach. From this study, I concluded that according to Ibn Meskavayh, look more philosopher while Al-Ghazali is more Sufistic. In the meantime, they have similarities to the fundamentals of the human faculty. Ibn Miskawayh and Al-Ghazaly had similarities to the basic human faculties, and this faculty should be preserved and developed. According to Ibn Miskawayh, the faculty of man should be educated by keeping all of these faculties always balanced in a way that he calls the middle way. This means that the human faculties must be balanced between over (<em>Israf</em>) and Distillation (<em>Taqthir</em>). The best of all is the middle thing. Al-Ghazali focuses his thoughts on building a good character on the Sufi approach to build a closer relationship with Almighty God through good and closer relationship to Almighty God.</p>
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Cuvelier, Grégoire. "Le "Livre De L'Intellect Et De L'Intelligible" De Miskawayh." Arabica 37, no. 1 (1990): 115–22. http://dx.doi.org/10.1163/157005890x00140.
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PUIG MONTADA, Josep. "El pensamiento en Irán después de Avicena. El ejemplo de Naṣîr ad-Dîn aṭ-Ṭûsî / The Thought in Iran after Avicenna. The Example of Naṣir ad-Dîn aṭ-Ṭûsî." Revista Española de Filosofía Medieval 18 (October 1, 2011): 23. http://dx.doi.org/10.21071/refime.v18i.6120.
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Philosophy in Iran finds its own way after Avicenna’s death in 1037 and goes it until the late 17th century AD. The article looks at the period following his death and pays special attention to Naṣîr ad-Dîn aṭ-Ṭûsî (1201-1274. Avicenna, Miskawayh (d. 1030), and Ibn al-Muqaffa̔ (d. ca. 759) are influential in Ṭûsî’s thought
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Tornero Poveda, Emilio. "Presencia de Homero: Iliada, II, 204 en la cultura árabe islámica." Anaquel de Estudios Árabes 27 (August 3, 2015): 189–200. http://dx.doi.org/10.5209/rev_anqe.2016.v27.47967.
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Se pone de manifiesto en este trabajo la presencia en la cultura árabe-islámica del verso II, 204 de la Ilíada en el que se defiende la jefatura única, verso que a través de Aristóteles ha tenido gran repercusión en Occidente y que, en menor medida, también ha sido tenido en cuenta en el mundo árabe, destacando el comentario de Miskawayh, comentario que es traducido aquí.
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Mohamed, Yasien. "The Evolution of Early Islamic Ethics." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 89–132. http://dx.doi.org/10.35632/ajis.v18i4.1983.
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This article reviews Hellenic’ and Islamic ethics before the middle ofthe eleventh century. It begins with the ethics of the pre-Islamic Arabsand then describes the ethics of the Qur’an, hadith (PropheticTradition), adab2, Sufism, theology and philosophy. We attempt to providehere, as far as possible, a comprehensive, but not necessarilyexhaustive, overview of the unfoiding of Islamic ethics from the periodof Prophet Muhammad to Miskawayh (422/1030), the first Muslimmoral philosopher who made a conscious effort to Islamize andintegrate Hellenic elements within his ethical treatise and to make itpart of the Islamic intellectual legacy. Such an overview is intendedto provide an approximate picture of the evolution of Islamic ethicaltrends, which have modified the old Arabian ideal of muru’ah(manliness) into a new ideal of virtuous happiness in this world and inthe Hereafter. Hellenic ethics have inspired Muslim philosophers fromthe time of Miskawayh to develop a more systematic exposition ofIslamic ethics, and we hope that this review of the early ethics of Islamwill provide a better appreciation of the early sources that have hapedthe ethics of later Islamic moralists such as al-Raghib al-Isfahani(d. 433/1050) and al-Ghazzaii (505/1111), who have had a lastingimpact on Muslim thinkers up to today.
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Rosif, Rosif. "DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 3, no. 2 (May 2, 2016): 393. http://dx.doi.org/10.15642/jpai.2015.3.2.393-417.
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<p><strong>Bahasa Indonesia:</strong></p><p style="margin-bottom: 0in; line-height: 100%;">Pendidikan akhlak adalah tema sentral bagi pelaksanaan pendidikan, karena pendidikan akhlak ini merupakan asas dasar bagi manusia untuk berinteraksi dengan Sang Pencipta (hablun minallah) maupun dengan sesama manusia (h}ablun min al-nas). Etika seseorang bertumbuh dan terbentuk dalam kelompok, anak sejak kecilnya membutuhkan sekelompok orang yang memperhatikannya. Semakin besar si anak, semakin bertambah kebutuhannya untuk bergabung dengan kelompok yang berada di luar keluarga dan semakin bertambah luas pergaulan itu memunculkan persoalan-persoalan akibat perbedaan pembinaan kelompok itu dan berlainan tingkat budaya, ekonomi dan sosial masing-masing. Tulisan ini mendeskripsikan pendidikan etika menurut Ibnu Miskawaih, sekaligus menganalisis dinamika pemikiran pendidikan Ibnu Miskawaih tentang pendidikan etika. Penelitian ini menunjukkan bahwa pada dasarnya konsep pendidikan etika dapat dilaksanakan dengan proses ta’dib, secara sederhana adalah sebagai suatu usaha peresapan (instilling) dan penanaman (inculcation) adab pada diri manusia dalam pendidikan. Dengan begitu adab dapat diartikan sebagai content atau kandungan yang harus ditanamkan dalam proses pendidikan Islam. Pendidikan etika menurut Ibnu Maskawaih memiliki peran besar terhadap peradaban manusia. Membangun suatu kebudayaan dan peradaban akan melestarikan atau mengharmonisasikan masyarakat itu sendiri. Namun, individu-individu penyusunnya tidak akan mampu mewujudkan semua kebudayaan itu, tanpa diimbangi dengan pendidikan. Kalau mengambil ikhtiar melalui pendidikan akhlak, maka akan membentuk dan mempertahankan etika yang dinamis.</p><p style="margin-bottom: 0in; line-height: 100%;"> </p><p style="margin-bottom: 0in; line-height: 100%;"><strong>English:</strong></p><p style="margin-bottom: 0in; line-height: 100%;"> </p><p style="margin-bottom: 0in; line-height: 100%;">Moral education is the main point in the implementation of education because it is a fundamental principle of morality for humans to interact with the Creator (hablun minallah) as well as with human beings (h}ablun min al-nas). The ethics of someone grow and develop in a group, thus since the early development children need a group of people who look after them. As children grow up days by days, the need to join a group outside the family increases. While when they associate with others more extensively, some problems may raise due to the different way of educating, and culture, economic and social level. This paper describes ethical education according to Ibn Miskawayh, as well as analyzes the thought of Ibn Miskawayh on ethics education. This study also shows that the concept of ethics education can be implemented with ta’dib process as an attempt to instill and inculcate adab in human beings through education. Thus, adab can be interpreted a content that should be instilled in the process of Islamic education. According to Ibn Maskawaih ethics education has a major role on human civilization. Building a culture and civilization will preserve or harmonize society itself. However, individuals only will not be able to preserve that culture without education. Indeed, taking the initiative through moral education will establish and maintain a dynamic ethics.</p>
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Rosif, Rosif. "DIALEKTIKA PENDIDIKAN ETIKA DALAM ISLAM (Analisis Pemikiran Ibnu Maskawaih)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 3, no. 2 (May 2, 2016): 393. http://dx.doi.org/10.15642/pai.2015.3.2.393-417.
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<p><strong>Bahasa Indonesia:</strong></p><p style="margin-bottom: 0in; line-height: 100%;">Pendidikan akhlak adalah tema sentral bagi pelaksanaan pendidikan, karena pendidikan akhlak ini merupakan asas dasar bagi manusia untuk berinteraksi dengan Sang Pencipta (hablun minallah) maupun dengan sesama manusia (h}ablun min al-nas). Etika seseorang bertumbuh dan terbentuk dalam kelompok, anak sejak kecilnya membutuhkan sekelompok orang yang memperhatikannya. Semakin besar si anak, semakin bertambah kebutuhannya untuk bergabung dengan kelompok yang berada di luar keluarga dan semakin bertambah luas pergaulan itu memunculkan persoalan-persoalan akibat perbedaan pembinaan kelompok itu dan berlainan tingkat budaya, ekonomi dan sosial masing-masing. Tulisan ini mendeskripsikan pendidikan etika menurut Ibnu Miskawaih, sekaligus menganalisis dinamika pemikiran pendidikan Ibnu Miskawaih tentang pendidikan etika. Penelitian ini menunjukkan bahwa pada dasarnya konsep pendidikan etika dapat dilaksanakan dengan proses ta’dib, secara sederhana adalah sebagai suatu usaha peresapan (instilling) dan penanaman (inculcation) adab pada diri manusia dalam pendidikan. Dengan begitu adab dapat diartikan sebagai content atau kandungan yang harus ditanamkan dalam proses pendidikan Islam. Pendidikan etika menurut Ibnu Maskawaih memiliki peran besar terhadap peradaban manusia. Membangun suatu kebudayaan dan peradaban akan melestarikan atau mengharmonisasikan masyarakat itu sendiri. Namun, individu-individu penyusunnya tidak akan mampu mewujudkan semua kebudayaan itu, tanpa diimbangi dengan pendidikan. Kalau mengambil ikhtiar melalui pendidikan akhlak, maka akan membentuk dan mempertahankan etika yang dinamis.</p><p style="margin-bottom: 0in; line-height: 100%;"> </p><p style="margin-bottom: 0in; line-height: 100%;"><strong>English:</strong></p><p style="margin-bottom: 0in; line-height: 100%;"> </p><p style="margin-bottom: 0in; line-height: 100%;">Moral education is the main point in the implementation of education because it is a fundamental principle of morality for humans to interact with the Creator (hablun minallah) as well as with human beings (h}ablun min al-nas). The ethics of someone grow and develop in a group, thus since the early development children need a group of people who look after them. As children grow up days by days, the need to join a group outside the family increases. While when they associate with others more extensively, some problems may raise due to the different way of educating, and culture, economic and social level. This paper describes ethical education according to Ibn Miskawayh, as well as analyzes the thought of Ibn Miskawayh on ethics education. This study also shows that the concept of ethics education can be implemented with ta’dib process as an attempt to instill and inculcate adab in human beings through education. Thus, adab can be interpreted a content that should be instilled in the process of Islamic education. According to Ibn Maskawaih ethics education has a major role on human civilization. Building a culture and civilization will preserve or harmonize society itself. However, individuals only will not be able to preserve that culture without education. Indeed, taking the initiative through moral education will establish and maintain a dynamic ethics.</p>
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Mohamed, Yasien, and Norman K. Swazo. "Contributing to Islamic Ethics." American Journal of Islam and Society 27, no. 3 (July 1, 2010): i—xiv. http://dx.doi.org/10.35632/ajis.v27i3.1305.
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Islamic ethics (akhlaq islamiyah), which is concerned with good characterand the means of acquiring it, took shape gradually from the seventh centuryand culminated in the eleventh century with the teachings of Miskawayh(d. 1030), al-Raghib al-Isfahani (d. 1060), and al-Ghazali (d. 1111). Islamicphilosophical ethics combined Qur’anic teachings, the traditions of Muhammad(s), the precedents of Islamic jurists, and classic Greek (Hellenic) ethicalideas.Prophet Muhammad (s) said: “Verily I have been sent in order to perfectmoral character” (Fainnama bu`ithtu-li-utamima makarim al-akhlaq). Suchprophetic traditions, Qur’anic moral exhortations, and Hellenic ethical writingsbecame the main sources of inspiration for Miskawayh, al-Isfahani, andal-Ghazali. Inspired by the Arabic version of Aristotle’s NicomacheanEthics, these moral philosophers Islamized virtue ethics and focused on cultivatingcharacter and purifying the soul (al-nafs). Although al-Isfahaniinspired al-Ghazali and tried to maintain a balance between the justice of thesoul and the justice of society, the latter developed a Sufi ethics that becameincreasingly otherworldly with its focus on purifying the self. This ethicalmodel later became a source of inspiration for St. Thomas Aquinas andMaimonides.This special issue of the American Journal of Islamic Social Sciencesfocuses on Islamic ethics, especially ethics as applied to such contemporaryissues as bioethics, the environment, human rights, and evolution. Thepapers provide insight into how ethical problems are dealt with within ...
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Tatar, Burhanettin. "The Path to Virtue." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 93–95. http://dx.doi.org/10.35632/ajis.v27i3.1306.
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Modern hermeneutics, specifically H.-G. Gadamer’s hermeneutics, askswhat kind of meaningful horizon a text opens to us and what happens to uswhen we interpret and understand that particular horizon. The same questionsarise when we read Yasien Mohamed’s The Path to Virtue, a scholarlyorganized text full of fine historical and philosophical analyses. Not onlydoes this book meet internationally accepted research standards, but it alsodeserves to be a missing link between the philosophical ethical thought ofmedieval Islamic culture and our own modern ethical culture.When we read The Path to Virtue, we quickly find ourselves within theso-called “hermeneutical circle” as regards the text’s major topic. This circlereveals itself in two distinct viewpoints: the structure and the horizon ofthe text. As regards its structure, Mohamed’s text discloses both the mostgeneral aspects of al-Isfahani’s ethical thought and the critical detailedcorners of his way of thinking. Hence he is able to show us how the relationshipbetween general aspects of al-Isfahani’s thought fulfills itself in alogically coherent manner with the particularities of the same thought. Hedoes so not only in terms of referring to the internal relations between generaland particular aspects of al-Isfahani’s thought, but also by disclosing theexternal references of al-Isfahani’s thought, among them Plato, Aristotle,basic Islamic texts like the Qur’an and the hadith literature, Miskawayh, andothers. When we focus on the text’s structure, we soon find ourselves assilent participants of a grand discussion on character ethics among Plato,Aristotle, al-Kindi, al-Farabi, Miskawayh, the Ikhwan al-Safa, al-Isfahani,al-Ghazali, and others ...
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Omar, Mohd Nasir, Ahmad Sunawari Long, Abdull Rahman Mahmood, and Zaizul Ab Rahman. "Islamic Notion of Happiness (Al-Sa‘ada): An Analysis of Miskawayh’s Thought." International Journal of Islamic Thought 19, no. 1 (June 1, 2021): 49–57. http://dx.doi.org/10.24035/ijit.19.2021.195.
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Miskawayh (d.1030), through his famous book on ethics, Tahdhib al-Akhlaq (The Refinement of Character), has separated ethics from other disciplines, offering a very thorough analytical system of Islamic ethics. His Tahdhib al-Akhlaq was thus occupying a prominent place in this particular branch of Islamic ethical literature. It is scarcely an exaggeration to say that most of the later works that deal with this subject such as those by al-Ghazali, al-Tusi and al-Dawwani, use it as their main authority and some of them are even based on it. Thus, the objective of this qualitative study, which applies conceptual content analysis method, is to make a critical analysis of such an influential works on ethics in Islam with the purpose of elucidating its views concerning happiness, as well as the ways by which man may achieve a noble state of character, so as to attain such a great goal. To this end, the present study confines itself to discussing the concept of happiness and to finding out the answer to those particular questions regarding its nature such are, what is meant by happiness, or what does happiness consist of? Why is happiness the end to be achieved by man and for which sake he was created? Is happiness attainable in this life or the next? Who is the happy man? and so forth. The result of this study shows that the thought of Aristotle and other philosophers enable Miskawayh to philosophise about moral happiness and how Islamic faiths brings about the development of that legacy.
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HASNAWI, A. "Une transcription en caractères hébraïques non identifiée d'al-Fawz al-aṣgharde Miskawayh." MIDEO 23 (January 1, 1997): 447–53. http://dx.doi.org/10.2143/mid.23.0.563351.
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Pepe, James. "The Nature of Virtue and its Teachability in Plato, Aristode, and Miskawayh." Listening 48, no. 1 (2013): 13–29. http://dx.doi.org/10.5840/listening201348110.
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Leaman, Oliver. "Ibn Miskawayh, the Soul, and the Pursuit of Happiness: The Truly Happy Sage." Journal of Islamic Studies 32, no. 1 (December 20, 2020): 124–25. http://dx.doi.org/10.1093/jis/etaa041.
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Muhamad, Siti Norlina, Hanisah Abdul Rahman, Siti Aisyah Panatik, Fariza Md Sham, Nur Najwa Hanani Abd Rahman, and Abdul Hafiz Abdullah. "Sorrowness: The Impact on Health and The Treatment from Miskawayh and al-Kindi's Perspective." Indian Journal of Public Health Research & Development 10, no. 11 (2019): 3333. http://dx.doi.org/10.5958/0976-5506.2019.04096.8.
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Scharfe, Patrick. "Portrayals of the Later Abbasid Caliphate: A Reappraisal of the Buyid-Era Caliphs in Arabic Chronicles, 334/945-447/1055." Journal of Abbasid Studies 1, no. 2 (October 1, 2014): 108–42. http://dx.doi.org/10.1163/22142371-12340008.
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Like other decline narratives, the alleged decadence of the Abbasid caliphate after its loss of military power in the mid-fourth/tenth century has been seen historically as an index of the “decline” of Islamic civilization generally, and remnants of these images still remain. However, a contextual examination of the key Buyid-era sources, namely Arabic chronicles, reveals little consciousness that the caliphate had lost its meaning. Chroniclers such as Miskawayh (d. 421/1030) provide a Buyid-centric narrative, but sources closer to the caliphate indicate that the power and authority of the caliphate had been re-shaped rather than fatally undermined. A broader conception of power is necessary to understand the transformed position of the caliphs, taking into account “soft” cultural and diplomatic power rather than military force alone, as caliphs continued to lead by managing the religious and legal-judicial spheres.
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Mohamad Ishaq, Usep. "Konsep Kebahagiaan Menurut Ibn al-Haytham." ISLAMICA: Jurnal Studi Keislaman 14, no. 2 (March 1, 2020): 269–90. http://dx.doi.org/10.15642/islamica.2020.14.2.269-290.
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Ibn al-Haytham (965-1039) is so far known merely as a mathematician and scientist. It is understand-able because most of his available works at this time are on mathematics and science. As a result, researches on his philosophical, psychological, and theological thought are still lacking. This paper discusses Ibn al-Haytham’s philosophy of happiness, using historical research method by collecting and analyzing his works linguistically, particularly his Thamarat al-H{ikmah. The results reveal that Ibn al-Haytham, as well as Muslim philosophers of his time, accepted the concept of happiness from Greek philosophers, such as Socrates, Plato and Aristotle. However, he incorporated religio-metaphysical dimensions to his concept of happiness. This finding shows that Ibn al-Haytham is not only a mathematician and scientist, but also a philosopher like al-F?r?b?, Ibn Miskawayh, and al-Ghaz?l?.
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Stutz, Jonathan. "The “Feigned Conversion of Constantine” in Early Islamic Literature." Journal of Arabic and Islamic Studies 20 (March 2, 2020): 1–14. http://dx.doi.org/10.5617/jais.7823.
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This article focuses on the literary motif of Constantine’s artful conversion to Christianity in the context of Early Islamic literature. While it is reasonable to expect that this particular way of presenting Constantine’s approach to religion would have proven useful in the context of polemical literature against Christianity, this article aims to show that his conversion also appeared in literary settings different from a strictly theological one. Alongside the polemical work of ʿAbd al-Ǧabbār, the article presents the terms in which the figure of Constantine and his conversion were appropriated within the works of al-Masʿūdī and Miskawayh. In these two particular authors the story of Constantine’s conversion is relevant to problems peculiar not to the apologetic but rather to historiographical and ethical discourses. Constantine therefore stands as a representative case in point for the diversified reception and adaptation of Late Antiquity’s legacy within the emerging Islamicate world.
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Karoui, Kaouther. "Relektüren des klassisch-islamischen Erbes für eine Gerechtigkeitsgrammatik der Gegenwart." Deutsche Zeitschrift für Philosophie 68, no. 6 (December 16, 2020): 914–27. http://dx.doi.org/10.1515/dzph-2020-0062.
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AbstractThis essay examines Fatima Mernissi’s and Mohammed Arkoun’s strategies of rereading central texts of the classical Islamic tradition in order to develop a contemporary normative grammar of critique. Mernissi reconsiders marginalized intellectuals and theoretical schools of Islamic history and derives immanent principles of justice. From a feminist perspective, she criticizes the dominantly patriarchal interpretations of Islamic foundational texts. Taking the classical humanism of Miskawayh as a point of departure, Arkoun carves out his conception of justice. Based on both Islamic religious ethics and antique Greek philosophy, he develops a transcultural humanism. Methodologically, Arkoun suggests a deconstructive examination of the classical Islamic texts to free Islamic thought from orthodox strictures. By way of conclusion, the article suggests that Mernissi’s and Arkoun’s progressive interpretation of the classical Islamic heritage may help to overcome the narrow, identitarian understanding of Islamic thought prevalent in both Muslim and Western societies.
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Jaafar, Mohamad Hasif, Hisam Satari, Mohd Kamel Mat Salleh, and Mohamad Iadid Ashrai Hassannudin. "The Concept of Joyful Foods According to the Islamic Perspectives." Idealogy Journal 8, no. 1 (April 1, 2023): 105–14. http://dx.doi.org/10.24191/idealogy.v8i1.410.
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Food not only affects the physical body, but also the brain. Eating can bring about a range of emotions, such as joy and frustration, and can play a role in mental health. Studies have shown that certain foods can increase brain chemicals like dopamine and norepinephrine, which can improve mood, motivation, and concentration. Eating fruits and vegetables can also provide essential nutrients and improve mood by reducing anger and stress. Although the association between food and mood has been proven by several studies, there is limited literature regarding consumption of foods which can bring happiness and joy according to Islamic perspectives. In this research, we analyzed the practical relevance and significance of joyful foods based on Islamic viewpoints, emphasizing on gaining blessings and joy. Theories from prominent Islamic philosophers including Al-Ghazali, An-Nawawi, Al-Farabi, and Ibn Miskawayh were analyzed throughout the study.
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Adeel, M. Ashraf. "Moderation in Greek and Islamic Traditions, and a Virtue Ethics of the Qur’an." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 1–28. http://dx.doi.org/10.35632/ajis.v32i3.268.
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This article looks at some of the salient analyses of the concept of wasaṭīyah (moderation) in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics, in many ways an extension of Platonic-Aristotelian ethics, and then looks briefly at the place of moderation or temperance in Platonic-Aristotelian ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Qur’an’s virtue ethics. After outlining a basis for its virtue ethics, the Qur’anic view of the virtue of wasaṭīyah is discussed briefly and its position on this virtue’s nature in terms of the individual and the community is presented.
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Lucas, Scott. "Forum: The Value of Classical Islamic Thought for Muslims Today." American Journal of Islam and Society 37, no. 3-4 (November 6, 2020): 149–73. http://dx.doi.org/10.35632/ajis.v37i3-4.1470.
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This article challenges the assertion, found in the writings Dr. Taha Jabir Al-Alwani and other Muslim reformers, that Islamic thought declined precipitously in the early centuries of Islam and is of little value to contemporary Muslims. It introduces readers to the sophisticated thought of four diverse Muslim thinkers from the 5th/11th century who each wrote about topics that remain important to Muslims today, such as the nature of the soul, ethics, the purpose of knowledge, and spirituality. These thinkers are the philosopher-historian Miskawayh, the Sunni Mu'tazili al-Hakim al-Jishumi, the Zahiri Ibn Hazm, and the Hadith scholar al-Khatib al-Baghdadi. In addition to drawing specific lessons from these classical thinkers’ writings, the article encourages contemporary Muslims to emulate their practice of reading widely, including works of Muslim philosophy and theology, and to appreciate the significant connection they made between the acquisition of knowledge and its application to daily life.
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Adeel, M. Ashraf. "Moderation in Greek and Islamic Traditions, and a Virtue Ethics of the Qur’an." American Journal of Islamic Social Sciences 32, no. 3 (July 1, 2015): 1–28. http://dx.doi.org/10.35632/ajiss.v32i3.268.
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This article looks at some of the salient analyses of the concept of wasaṭīyah (moderation) in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics, in many ways an extension of Platonic-Aristotelian ethics, and then looks briefly at the place of moderation or temperance in Platonic-Aristotelian ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Qur’an’s virtue ethics. After outlining a basis for its virtue ethics, the Qur’anic view of the virtue of wasaṭīyah is discussed briefly and its position on this virtue’s nature in terms of the individual and the community is presented.
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Adeel, M. Ashraf. "Umjerenost u islamskoj i grčkoj tradiciji i etika vrline Kur'ana / Moderation in Greek and Islamic Traditions, and a Virtue Ethics of the Qur’an." Context: Journal of Interdisciplinary Studies 7, no. 2 (March 11, 2022): 57–82. http://dx.doi.org/10.55425/23036966.2020.7.2.57.
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This article looks at some of the salient analyses of the concept of wasaṭīyah (moderation) in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics, in many ways an extension of Platonic-Aristotelian ethics, and then looks briefly at the place of moderation or temperance in Platonic-Aristotelian ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Qur’an’s virtue ethics. After outlining a basis for its virtue ethics, the Qur’anic view of the virtue of wasaṭīyah is discussed briefly and its position on this virtue’s nature in terms of the individual and the community is presented.
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Scarpati, Michele. "Neohumanismo y geopolítica en el Mediterráneo actual. Una lectura del pensamiento de Mohammed Arkoun." Miscelánea de Estudios Árabes y Hebraicos. Sección Árabe-Islam 71 (January 19, 2022): 279–307. http://dx.doi.org/10.30827/meaharabe.v71.18087.
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Este artículo analiza el espacio geopolítico mediterráneo contemporáneo a través de una interpretación del neohumanismo de Mohammed Arkoun. Desde la publicación de su tesis doctoral, titulada L’humanisme arabe au IVe-Xe siècle: Miskawayh philosophe et historien (1970), el pensador argelino suscitó un debate sobre la existencia de un humanismo árabe en el siglo X. En la elaboración arkouniana, este movimiento humanista es comparable y, en cierto sentido anticipa, el humanismo que se desarrolló en el Quattrocento y Cinquecento en Italia y que luego se extendió por toda Europa. Reabrir la página de esta historia humanista significa redescubrir las evidencias de una historia común, que ha- ce que Europa coincida con los países araboislámicos, con sus referencias a toda una tradición religiosa y de pensamiento que une elementos culturales de Europa, Asia y África. Hoy en día, la reactivación de la cuestión humanista, según Arkoun, asume un papel importante, sobre todo en el marco de una propuesta más amplia de repensamiento del espacio del Mediterráneo.
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Mahallati, Mohammad Jafar Amir. "Aristotle and Iranian Ethicists." Comparative Islamic Studies 13, no. 1-2 (October 23, 2019): 17–46. http://dx.doi.org/10.1558/cis.32527.
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From Aristotle to the end of the Middle Ages, friendship was considered to be a core notion in Western political philosophy. However, as Von Heyking and Avramenko argue, friendship has lost its prominent politico-philosophical status in the modern era, particularly in the Western liberal tradition. In the Muslim tradition, and specifically in the history of Iranian thought, friendship as a moral paradigm went through a different course of development. In this article, I will present a comparative view of friendship as reflected in the works of Aristotle and three major Iranian ethicists: Ab? ?Al? A?mad Miskawayh (d. 1030), Ab??l-Q?sim ?usayn al-R?ghib al-Isfah?n? (d. ca. 1108) and Na?ir al-D?n ??s? (d. 1274). I will examine friendship-related perspectives rooted in the Irano-Islamic philosophical traditions that represent a significant but overlooked dimension of Iranian cosmopolitanism valuable for modern peacemaking approaches beyond such concepts as: “justice before peace,” “liberal peace” and “cold peace.”
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Mubin, Mohammad Sukron. "PENDIDIKAN KARAKTER MENURUT IBNU MISKAWAIH DAN IMPLEMENTASINYA TERHADAP PEMBELAJARAN MASA PANDEMI." JURNAL REFORMA 9, no. 2 (December 11, 2020): 114. http://dx.doi.org/10.30736/rf.v9i2.319.
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Penulisan artikel ini bertujuan untuk memaparkan pemikiran Ibnu Miskawaih mengenai pendidikan karakter dan implementasinya dalam proses pembelajaran pada masa pandemi. Penulisan artikel ini dilatarbelakangi oleh krisis moral yang terjadi dikalangan peserta didik yang dikarenakan mudahnya mengakses sosial media yang berisi publik figur yang melakukan tindakan yang kurang elok untuk dicontoh. Ibnu Miskawih merupakan tokoh filsafat islam yang memiliki pemikiran mengenai pendidikan karakter dalam kitabnya Tahdzib al-Akhlak. Beliau menjelaskan bahwa akhlak manusia terdiri dari empat pijakan yaitu menahan diri, keberanian, kebijaksanaan dan keadilan. Nilai-nilai karakter pemikiran Ibnu Miskawaih ini dapat dijadikan salah satu rujukan penerapan pendidikan karakter di Indonesia pada masa pandemi ini. Metode penulisan artikel ini menggunakan metode library research yaitu penelaahan terhadap buku, literatur, catatan, serta berbagai laporan yang berkaitan dengan permasalan yang ditulis.
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Alim, Alimatus Sa'diyah. "Pemikiran Ibnu Miskawaih (Religius-Rasional) Tentang Pendidikan dan Relevansinya di Era Indsutri 4.0." JURNAL PENELITIAN KEISLAMAN 16, no. 1 (June 23, 2020): 16–30. http://dx.doi.org/10.20414/jpk.v16i1.1746.
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Tujuan kajian ini adalah membahas tentang pemikiran seoarang filosuf muslim yang Ibnu Miskawaih tentang pendidikan dan relevansinya di era revolusi industri 4.0 ini. Ibnu Miskawih adalah salah seorang filsuf muslim yang paling banyak mengkaji dan mengungkapkan persolan-persoalan akhlak. Penelitian ini merupakan penelitian kualitatif bersifat deskriptif, yakni penelitian yang menekankan pada analisis terhadap data-data yang sudah ada sebelumnya. . Jenis penelitian ini termasuk studi kepustakaan (library research), yakni serangkaian kegiatan yang berkenaan dengan metode pengumpulan data pustaka, membaca dan mencatat serta mengolah bahan penelitian. Pada bagian ini dilakukan pengkajian mengenai konsep dan teori yang digunakan berdasarkan literatur yang tersedia, terutama dari artikel-artikel yang dipublikasikan dalam berbagai jurnal ilmiah. Kajian pustaka berfungsi untuk membangun konsep atau teori yang menjadi dasar studi dalam penelitian Adapun Ibnu Miskawaih melihat begitu pentingnya arti pendidikan, konsep dan lingkungan bagi manusia untuk mempermudah proses pembinaan akhlak. Berkenaan dengan akhlak, manusia dengan akalnya dapat memilih dan membedakan apa yang seharusnya dilakukan dan apa yang harus ditinggalkan. Pemikiran Ibnu Miskawaih dalam pendidikan bertumpu pada konsep tentang manusia dan pendidikan akhlak. Di mana akhlak menjadi dasar bagi manusia untuk membentuk hubungan yang baik dengan Tuhan, alam dan manusia, apalagi di era revolusi industri 4.0 seperti sekarang ini secara tidak langsung mengakibatkan pergeseran akhlak.
Title: Ibnu Miskawih’s thoughtsabout education and its relevance in the era of the industrial revolution 4.0
The study discusses the philoshical Muslim Ibnu Miskawih about education and its relevance in the era of the industrial revolution 4.0. This research is a descriptive qualitative research, that is the research which emphasizes the analysis of previous data. This type of research is library research, which consists of library data collection methods, reading and recording and processing research materials. In this section, a review of available literary concepts and theories is carried out, especially from articles published in various scientific journals. Literature study serves to build concepts or theories that form the basis of study in research. bnu Miskawih is one the most widely studied Muslim philoshopers and philosphers. As for Ibnu Miskawih, the importance of education, concepts anda environment is inportant humans to facilitate the process of morale building. When it comes to morals, humans can intellectually decide what to and what to leave behind. Ibnu Miskawih’s thingking in education focuses on the concepts of human and moral education. Where morality is the basis for man to form a good relationship with God, nature and man, let alone in the era of the industrial revolution 4.0 such as this has indirectly led to a moral shift.
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Hidayah, Sri Noor Mustaqimatul. "Ibnu Miskawaih's Islamic Economic Thinking (Reviewing The Concept of Exchange and The Role of Money According to Ibnu Miskawaih)." AJIS: Academic Journal of Islamic Studies 7, no. 1 (July 30, 2022): 157. http://dx.doi.org/10.29240/ajis.v7i1.4170.
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This study aims to examine the concept of exchange and the role of money according to Ibnu Miskawaih. This research on the concept of exchange and the role of money is carried out by using a library research approach, namely, by recording all findings and combining all findings, both theories or new findings from books, websites, articles and newspapers on the study of the concept of exchange and the role money according to Ibn Miskawaih. The results of the study show that Ibn Miskawayh's Islamic Economics thought a lot about the exchange of goods and services and the role of money. According to him, humans are social beings who need each other to meet the needs of goods and services. Therefore, humans will exchange goods and services with appropriate compensation (riward, al-mukafad al-munasibah). Humans act as assessors and balancers (al-muqawwim al-musawwi baynahuma) in exchange so as to create justice. Ibn Miskawaih also discussed the advantages of gold coins (dinar) which are widely accepted and become substitutes (mu'awwid) for all types of goods and services. This is because gold is a metal that is durable, easy to carry, not easy to imitate, desired and loved by many people
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Gizbulaev, Magomed Andalavmagomedovich. "Reports of Arabic Authors Ibn Miskawayh and Al-Maqdisi on the History of Dagestan in the 8th–10th Centuries." Islamovedenie 9, no. 4 (December 2018): 77–85. http://dx.doi.org/10.21779/2077-8155-2018-9-4-77-85.
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Aly, Abdullah. "VIOLENCE IN ONLINE MEDIA AND ITS IMPLICATION TO ISLAMIC EDUCATION OF INDONESIA." Indonesian Journal of Islam and Muslim Societies 10, no. 1 (May 29, 2020): 177–98. http://dx.doi.org/10.18326/ijims.v10i1.177-198.
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This article focused on two aspects. In aspect one we focused on the respond of online media to the issues of violence in Indonesia, especially Suara Muhammadiyah Online and Nahdhatul Ulama Online. In aspect two we recommend that the results of this study be the basis for developing Islamic education in Indonesia. Data collection was conducted by document study to texts of Suara Muhammadiyah Online as well as Nahdhatul Ulama Online, especially the issues of violence in Indonesia. The data were analyzed with discourse analysis used social semiotics model of Halliday, M.A.K. The study found that Muhammadiyah and NU had the same response to the issues of violence in Indonesia as social problems which should be denied. Both reject any form of violence, although they differ in detail the types of violence and the reasons for the rejection of violent cases in Indonesia. Furthermore, the results of the study recommended selecting both teaching materials and learning methods. Both were the opinions of Ibn Miskawayh and Naquib al-Attas and were further offered as a strategy to reduce the cases of violence that have occurred in Indonesia.
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Siddique, Soofia. "Worlds of Advice." Journal of World Literature 4, no. 2 (June 10, 2019): 169–87. http://dx.doi.org/10.1163/24056480-00402003.
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Abstract This article situates the nineteenth-century Urdu writer Nazir Ahmad’s Chand Pand as a piece of advice literature on an Arabic-Persian continuum, and equally a text of its time and place. Linguistic features of its discourse show that, as a self-conscious performance of the possibilities of Urdu, it imparts culturally resonant ways of inhabiting a multifarious world, and inscribes an expansive and inclusive view of culture. In particular, the narrative organization of the focal section “A Brief Account of the World” is strongly evocative of a conceptual organization of the world by concentric circles that is comparable to the view of human sociality invoked by the tenth-eleventh century Persian ethicist Miskawayh and illuminates the location of Nazir Ahmad’s text in the continuum of ethics (akhlaq) literature. At the same time, beside these signs of literary cosmopolitanism, I argue that Nazir Ahmad’s account of the world stakes a claim for the irreducible particularity of places and their associated textures of life, and offers a view of the world that supports “place-based thinking or imagination” (Dirlik) as opposed to the potentially obfuscating abstraction of globalized “space.”
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Yusuf, M. "Laku Pancawisaya: Ajaran Tokoh Wayang Semar dalam Mereduksi Krisis." Jurnal Bimbingan dan Konseling Islam 10, no. 2 (December 1, 2020): 141–54. http://dx.doi.org/10.29080/jbki.2020.10.2.141-154.
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This article aims to describe what is the pancawisaya practice and what values it contains, and how Pancawisaya practice to reduct the problem of crises. Pancawisaya practice is a teaching that contains a reflection of the wisdom of life that was taught by Semar to Arjuna after the death of his father, Prabu Pandu Dewanata. Semar is a representation of a problem solver or crisis counselor because he is a protector and guidance officer, and has a noble personality. Pancawisaya practice contains philosophical and mystical values as is the practice of Javanese figures in general who love to mystical. Examining from soul processing contains similarities with the value of Sufistic / Sufism akhlaqi. Examining the concept of behavior in getting happiness contains similarities to the concepts of Aristotales, Socrates, Plato, Pythagoras and several other Muslim philosophers, such as al-Faraby, Ibn Miskawayh, al-Haytam, al-Ghazali. Pancawisaya practice to reduct the problem of crises teaches optimism in action. To resolve a crisis situation, humans must return to the meaning of life from the results of managed positive thoughts. Positive thoughts are formed through the Sufistic experience that is carried out; in the form of meditation, meditation, or seclusion.
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Salem (فريال سالم), Feryal. "Ṭaşköprüzāde Ahmed Efendi’s Commentary on the Ethical Philosophy of ʿAḍud al-Dīn al-Ījī: Theory and Praxis of Muslim Philosophical Ethics in the Sixteenth Century." Journal of Islamic Ethics 6, no. 2 (July 7, 2021): 173–209. http://dx.doi.org/10.1163/24685542-12340065.
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Abstract The ethical treatise of ʿAḍud al-Dīn al-Ījī (d. 756/1355), al-Akhlāq al-ʿAḍudiyya, is a key work in the genre of Muslim philosophical ethics whose primary significance includes the numerous lengthy commentaries extant until today, which depict the ethical discourse over a long period of time from a wide range of Muslim settings. As a prominent Ashʿarī and Shāfiʿī scholar of the Īlkhānid era, al-Ījī’s work played an important role in the continuation of the intellectual genealogy of writers on ethical philosophy, that includes Ibn Sīnā (Avicenna, d. 428/1037), Miskawayh (d. 421/1030), al-Ghazālī (d. 505/1111), and al-Ṭūsī (d. 672/1274). As al-Ījī’s ethics became prevalent within the realm of Ottoman scholarship, the impact of this treatise moved beyond Central Asia and Iran and into the Ottoman scholastic networks, where the commentaries on al-Akhlāq al-ʿAḍudiyya were studied. This article demonstrates facets of ethical philosophy during the tenth/sixteenth century by examining the commentary of a prominent Ottoman scholar of this era, namely Ṭaşköprüzāde (d. 968/1561), on al-Ījī’s treatise on ethics.
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Bunyamin, Bunyamin. "KONSEP PENDIDIKAN AKHLAK MENURUT IBN MISKAWAIH DAN ARISTOTELES (STUDI KOMPARATIF)." Jurnal Pendidikan Islam 9, no. 2 (November 30, 2018): 127–42. http://dx.doi.org/10.22236/jpi.v9i2.2707.
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This research focuses to explore the concept of moral education according to ibn Miskawih and Aristoteles. What are the similarities and differences in their opinions about morals education?. The main aspect of human self development is morality, namely the source of human behaviour that applied in everyday life. This research uses qualitative methods while the type of research is library research. Research is carried out based on the literature review. The results of the study is that the concept of ahlak education according to Ibn Miskawih an Aristoteles is related to character, soul and virtue, goodness and happiness, virtue and midpoint, early age education and akhlak purpose. The equality of the two concepts is that akhlak education is based on the soul of each individual. The difference is in describing the character, a tool to measure the middle attitude and middle position. Keywords; concept of Education, Morality, Ibn Miskawaih, Aristoteles
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Hasnawi, Ahmad. "Alexandre d'AphrodisevsJean Philopon: Notes sur quelques traités d'Alexandre “perdus” en grec, conservés en arabe." Arabic Sciences and Philosophy 4, no. 1 (March 1994): 53–109. http://dx.doi.org/10.1017/s0957423900001867.
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In this paper, are included new data about three treatises ascribed in Arabic to Alexander of Aphrodisias. These treatises were thought to have no Greek correspondent. The author shows that one of them, (D.8a), is an adapted version – following the norms of “al-Kindi circle” – ofQuaestioI 21, along with the later and more exact version of thisQuaestioby Abū ‘Uṭmān al-Dimašqi (d. 900). He shows also that the two other treatises (D.9 and D.16) are, in contradistinction to the first, adapted versions of passages belonging in theDe Aeternitate mundi contra Proclumof John Philoponus: respectively IV, 4–6 and IX, 11. Philoponus’ book was known to have been translated, into Arabic. But, except for some short fragments in al-Bīrūnī (d. 1048), it seems that it is the first time that important adapted extracts of it are put in light. Some points are made about the historical position of the epitomator of these passages. In Appendix II, another treatise ascribed to Alexander (D.27g) appears – provisionally – as a composite text, mixing elements coming from Philoponus and others from neoplatonic texts in Arabic. In Appendix III is analysed the use of D.16 by Miskawayh (d. 1030), and the use of D.27g by ‘Abdallaṭīf al-Baġdādī (d. 1231).
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Rezai, Hoosein, and Ali Imani. "Analyzing the Concept of Common Good in the Political Thought of Muslim Thinkers: Emphasis on the Views of Farabi and Ibn Miskawayh." International Journal of Humanities 29, no. 1 (January 1, 2022): 85–114. http://dx.doi.org/10.52547/eijh.29.1.85.
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Ujud Supriaji. "Pemikiran Ibnu Miskawaih Tentang Konsep Pendidikan Karakter Akhlak." JURNAL KRIDATAMA SAINS DAN TEKNOLOGI 3, no. 02 (December 11, 2021): 108–16. http://dx.doi.org/10.53863/kst.v3i02.219.
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Abstrak
Ibnu Miskawaih adalah salah seorang cendekiawan Muslim yang berkonsentrasi pada bidang filsafat akhlak. Dia lahir di Iran pada tahun 330 H/932 M dan meninggal tahun 421 H/1030 M. rumusan masalah dari penelitian ini adalah bagaimana Biografi Ibnu Miskawaih? Apa saja Karya Ibnu Miskawaih? Bagaimana konsep pemikiran akhlak Ibnu Miskawaih? Penelitian ini bertujuan untuk mendeskripsikan biografi Ibnu Miskawaih, Untuk Mendeskripsikan apa saja karya ibnu miskawaih, dan Bagaimana Pemikiran Ibnu Miskawaih tentang Konsep Pendidikan Kharakter-Akhlak.Dari hasil penelitian dapat disimpulkan bahwa Ibnu Miskawaih adalah salah seorang cendekiawan Muslim yang berkonsentrasi pada bidang filsafat akhlak. Dia lahir di Iran pada tahun 330 H/932 M dan meninggal tahun 421 H/1030 M, Menurut Ibnu Miskawaih, akhlak adalah keadaan jiwa seseorang yang mendorongnya untuk melakukan perbuatan-perbuatan tanpa melalui pertimbangan pikiran terlebih dahulu. Karakteristik pemikiran Ibnu Miskawaih dalam pendidikan akhlak secara umum dimulai dengan pembahasan tentang akhlak (karakter/watak). Menurutnya watak itu ada yang bersifat alami dan ada watak yang diperoleh melalui kebiasaan atau latihan. Dia berpikir bahwa kedua watak tersebut hakekatnya tidak alami meskipun kita lahir dengan membawa watak masing-masing, tetapi sebenarnya watak dapat diusahakan melalui pendidikan dan pengajaran.
Kata kunci: Ibnu Miskawaih, Biografi, Pemikiran
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Budiman, Arip Budiman. "Analisis Etika Ibnu Miskawaih terhadap Fenomena ‘Flexing’ di Media Sosial." SETYAKI : Jurnal Studi Keagamaan Islam 1, no. 4 (December 29, 2023): 30–40. http://dx.doi.org/10.59966/setyaki.v1i4.647.
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Penelitian ini bertujuan untuk mengeksplorasi relevansi etika Ibnu Miskawaih dalam meninjau fenomena flexing yang dianggap tidak sesuai dengan ajaran Islam, khususnya perilaku riya. Fenomena flexing muncul seiring pengaruh media sosial yang mendorong orang untuk tampil dan mendapatkan pengakuan, terutama dari individu yang terkesan superkaya. Rumusan masalah penelitian mengidentifikasi apakah terdapat relevansi etika Miskawaih dalam meninjau perilaku flexing. Metode penelitian kualitatif dengan pendekatan studi kepustakaan digunakan untuk menganalisis konsep etika Miskawaih dan perilaku flexing. Hasil penelitian menunjukkan relevansi antara konsep etika Miskawaih, terutama kesederhanaan dan keseimbangan, dengan perilaku flexing yang mencerminkan keinginan untuk tampil eksklusif dan superior. Hasil dan pembahasan penelitian ini menunjukkan bahwa fenomena flexing di media sosial konsep etika Miskawaih seperti kesederhanaan dan keseimbangan menjadi relevan dalam menilai perilaku flexing yang sering mencerminkan dorongan untuk tampil eksklusif, terlihat hebat, atau superior.. Kesimpulan menegaskan bahwa analisis etika Miskawaih memberikan pencerahan terhadap fenomena flexing dengan menyoroti ketidaksesuaian perilaku tersebut dengan nilai-nilai etika Islam. Saran untuk penelitian berikutnya mencakup integrasi dimensi psikologis dan sosiologis, pemahaman motivasi individu di balik flexing, dampak pada kesejahteraan psikologis, dan hubungan dengan perkembangan teknologi informasi. Perlu juga pengembangan strategi pencegahan dan pendidikan masyarakat untuk mematuhi nilai-nilai etika Miskawaih di era media sosial.