ISSUE is an international peer reviewed journal of islamic studies which published by Sadra International Institute. This journal is published each semester, and multilingual (English, Indonesian, and Arabic). This journal provides a scholarly forum for sustained dis-cussion of islamic studies from various disciplinary studies. ISSUE warmly welcomes contributions from scholars of related disciplines.
Sebagai makhluk ciptaan Tuhan, manusia mempunyai dua dimensi dalam hidupnya yaitu jiwa dan raga. Kedua dimensi ini memiliki kebutuhan, yang ketika tidak terpenuhi akan berdampak buruk bagi keberlangsungan kehidupan manusia. Peradaban dunia terutama perkembangan teknologi, membuat manusia lebih cenderung memilih pemenuhan kebutuhan materi dan dengan perlahan menyingkirkan manusia dari kebutuhan akan immaterial yang otomatis menjauhkannya akan esensi kehidupan hakiki. Tulisan ini mempunyai tujuan untuk menganalisis bagaimana tingkat spirtualitas dalam keberlangsungan hidup. Bagaimana manusia bisa memenuhi kebutuhan akan spiritual di era teknologi modern ini, serta bagaimana tantangan teknologi modern dapat diatasi dengan adanya spiritual. Dalam tulisan ini saya menyajikan metode berupa pendalaman terhadap kajian literatur terdahulu yang juga mengemukakan pendapat berkaitan penelitian baik melalui buku, jurnal ataupun hasil penelitian sebelumnya dan memakai pendekatan filsafat yang menggunakan rasio. Memahami arti penting spiritualisme berpengaruh besar dalam penyempurnaan diri manusia serta menghadapi kemajuan teknologi modern.
RETROSPEKSI PEMIKIRAN AL-GHAZALI DALAM TAHĀFUT AL-FALĀSIFAH: KONTEKS SOSIOLOGI PENDIDIKAN
Pemikiran al-Ghazali yang diutarakan dalam buku yang berjudul Tahāfut al-Falāsifah merupakan karya fenomental dikarenakan berteguh pada prinsip dan berusaha memberikan sanggahan tentang pemikiran para filsuf, salahsatunya terkait dengan aspek teologis yang menyatakan bahwa pemikiran filsuf bertentangan dengan ajaran islam, ditinjau dari segi sosiologi pendidikan posisi al-Ghazali sebagai guru, karyanya sebagai alat (social interaction) dan pembacanya sebagai siswa oleh karena itu artikel ini akan mendiskripsikan al-Ghazali posisinya seperti guru, Tahāfut al-Falāsifah posisinya seperti social interaction dan masyarakat posisinya seperti siswa menyangkut aspek teologis dalam konteks sosiologi pendidikan.
ISLAM NUSANTARA SEBAGAI EPISTEMOLOGI SOSIAL NARASI LOKALITAS, MODERASI, DAN REINTERPRETASI WARISAN ISLAM DI INDONESIA
Islam Nusantara bukan sekadar label budaya, melainkan konstruksi epistemologis yang lahir dari pertemuan nilai-nilai Islam universal dengan realitas sosial dan sejarah Indonesia. Sebagai epistemologi sosial, ia mencerminkan cara umat Islam Indonesia memahami dan mengekspresikan ajaran Islam dalam konteks pluralisme dan keberagaman budaya. Islam dipahami bukan sebagai doktrin kaku, tetapi sebagai sistem pengetahuan dan praktik sosial yang adaptif, inklusif, serta menghargai kearifan lokal. Konsep ini berdiri di atas tiga pilar utama: narasi lokal, prinsip moderasi (wasathiyah), dan reinterpretasi warisan Islam klasik. Narasi lokal menunjukkan bagaimana Islam berakar dan berdialog dengan tradisi masyarakat Nusantara; prinsip moderasi menjadi dasar bagi sikap toleran dan anti-ekstremisme; sementara reinterpretasi warisan klasik memungkinkan pembaruan pemikiran Islam agar tetap relevan dengan zaman. Dengan pendekatan historis, filosofis, dan sosiologis, Islam Nusantara tampil sebagai paradigma keilmuan yang memadukan spiritualitas, etika, dan modernitas. Ia menawarkan model keberislaman yang damai, progresif, dan transformatif—membangun citra Islam yang mampu menjawab tantangan global tanpa kehilangan autentisitas dan kedalaman spiritualnya.
BENTURAN NARASI DAN IDEOLOGI IRAN-ISRAEL DALAM TEORI SOSIAL BARAT DAN KONSEP ISLAM
The Iran-Israel conflict is one of the most complex and potentially destabilizing geopolitical disputes in the Middle East, rooted in macro-injustice, humanitarianism, power struggles, religious ideologies, and deep historical mistrust. This scientific article seeks to analyze the dynamics of this conflict through the perspectives of Western and Islamic social theories. This research examines how Western theoretical frameworks, as well as Islamic concepts and paradigms and values, provide different understandings of the root causes of war conflicts. The analysis shows that while Western theories often emphasize power calculations, state security, the structure of the international system, and identity, Islamic social theories place a strong emphasis on religious identity, balanced power, theological perspectives on justice, and humanity.
TANTANGAN PEMIKIRAN NEO-MODERNISME NURCHOLISH MADJID TERHADAP PEMIKIRAN DAN KEHIDUPAN KEAGAMAAN ISLAM DI INDONESIA
Neo-modernism is a pattern of thought that attempts to combine modern thinking with traditional thinking. Through the idea of neo-modernism, Nurcholish Madjid offers a renewal of Islamic thought that emphasizes the relevance of religion in modern life without abandoning Islamic values. Of course, the thought of neo-modernism has received a lot of opposition from people who view that traditional Islamic teachings should not be or be updated because of modernity, apart from that there are external problems that come from the Western world which always considers Islam inferior, namely as an irrational religion, therefore neo-modernism Modernism is a discourse or study that needs to be studied to see in full the problems and dynamics mentioned previously. In this paper, the author uses qualitative research methods by collecting library data in the form of data from primary sources, namely the works of Nurcholish Madjid. along with secondary data in the form of sources written by other researchers. The result of this article is Nurcholish Madjid’s thoughts regarding neo-modernism. Experiencing several challenges in relation to life and religious thought, namely: 1. Opposition by some intellectuals and society as controversial, 2. Stagnant religious thought in life, 3. Not being able to differentiate between religion and non-religion in life, 4. Society tends to find it difficult to accept change and concepts that are less grounded. However, the challenge to this thinking actually becomes an opportunity to enrich Islamic courses in Indonesia regarding neo-modernism and the thoughts of Nurcholish Madjid.
REASON AND REVELATION ACCORDING TO NURCHOLIS MADJID AND IBN SINA
This research aims to understand the meaning of reason according to Nurcholis Madjid by using the epistemological scheme of Ibn Sina's Peripatetic philosophy. The problem studied is the definition of reason and its limitations from the point of view of Nurcholis Madjid. The research method used is a literature study with the type of character thought study. Data analysis was carried out by descriptive and heuristic methods.This study shows two things. First, the definition of reason according to Nurcholis Madjid is the activity of thinking. Second, Nurcholis argues that because humans were created by Allah to be caliphs on earth, Allah provides means to humans in the form of intellect. However, since reason is limited to universal things, man is also given guidance from Allah through His messenger, which is revelation.The limitations of reason lie in the realm of science, while in the realm of man's knowledge of God, man must return to revelation. Therefore, reason is said to be limited because it cannot understand God. This view, when viewed based on the epistemology of Ibn Sina's Peripatetic, shows two things. First, the definition of reason according to Nurcholis Madjid is quite adequate, because reason is a part of the typical human soul, which is not possessed by the souls of plants and animals. Second, because Ibn Sina uses the term reason not limited to humans alone, in the humanitarian aspect, Nurcholis' argument is quite adequate. However, in the aspect of divinity, Nurcholis's argument is inadequate, because Allah in Ibn Sina's view is the first intellect, which in the beginning has the activity of thinking, that is, thinking of Himself, which then gives birth to the second intellect. Thus, the limits of reason, according to Nurcholis Madjid, are considered inadequate only in the divine aspect in the epistemology of Peripatetic philosophy.
ETIKA POLITIK IDENTITAS DALAM PERSPEKTIF ASHABIYYAH IBN KHALDŪN
Oppressive power is caused by a lack of awareness of political ethics. Power in democratic times comes from the support of the people. Power that oppresses the people is a phenomenon that contradicts the essence of democracy. Apart from the problem of oppression, there is also the phenomenon of identity politics which on the one hand is positive, namely solidarity, and on the other hand is considered to have the potential to divide society. This research examines power, identity politics from the perspective of Ibn Khaldūn 's thought, to find a basis for philosophical thinking regarding ethics and the power relations discussed. This discussion is important for understanding Islamic politics, power relations, and relevant interpretations of identity politics.
PEMIKIRAN FRIEDRICH NIETZSCHE TENTANG NIHILISME
This paper is a philosophical review of Friedrich Nietzsche's thoughts on the concept of nihilism and its implications for modern morality. In Nietzsche's view, nihilism emerges as a consequence of the “death of God,” which results in the collapse of traditional moral values that have been the basis of human life. This poses a great challenge for individuals and society to find new meaning in life. In his concept, Nietzsche distinguishes between passive nihilism, which is destructive, and active nihilism, which is creative as an effort to transvalue values. The research method used is a conceptual method with text analysis, a philosophical theory approach, and a qualitative research method to further understand Nietzsche's thoughts on nihilism. This research found that Nietzsche's nihilism not only implies criticism of traditional morality, but also offers an alternative to new morality through the idea of Übermensch . However, this concept still draws criticism, especially in its application to the modern context.
MULLA SADRA AND IBN SINA NATURAL DISASTER
This paper explores natural disasters through Islamic philosophy, focusing on al-Hikmah al-Muta'aliyah and its cosmological implications. The research hypothesizes that this philosophy offers a comprehensive framework for understanding nature, disasters, and their mitigation, integrating seamlessly with traditional sciences, applied sciences, culture, and history. Therefore, it proposes an alternative paradigm for addressing contemporary challenges. Al-Hikmah al-Muta'aliyah provides a holistic spiritual perspective that views nature not merely as potentially destructive but as integral to the journey of nature and human life. It underscores humans' responsibility as vicegerent (khalifah) to maintain a respectful relationship with nature, considering it a divine presence beneficial to humanity. Analytic and phenomenological descriptive methods inform this study, exploring these philosophical and cosmological dimensions.
THE ONTOLOGICAL AND INTELLECTUAL DIMENSIONS OF LOVE IN IBN SINA'S THOUGHT
Love in general is a term often used to describe kindness and affection. Ibn Sina observed that love in human life except for spiritual love toward God is always connected to temporary and worldly objects. According to Ibn Sina, true love is intellectual love which is not bound to physical aspects but focused on seeking the Divine essence and the perfection of the rational soul. This idea aligns with earlier philosophers like Plato who believed that true love should be directed toward an eternal and limitless object. In his works Ibn Sina distinguishes between two main types of love: sensual love and intellectual love. Sensual love is driven by desires and physical attraction making it temporary and ever-changing. In contrast intellectual love arises from understanding the beloved object not based on outward appearance but on essence and reality. In this context love is seen as an emanative process that flows from the First Source God toward lower entities including the human soul. Intellectual love according to Ibn Sina is an everlasting form of love that brings the soul closer to perfection and a deeper understanding of God. Love for God as the manifestation of the Divine essence serves as the main driving force in the spiritual and intellectual journey of humans toward perfection.
DISCOURSE OF RADICALISM THROUGH SOCIAL MEDIA IN INDONESIA
The problem of radicalism in Indonesia has become a serious threatplayed by certain parties. The spread of radical ideology is not only carried out in the real world, but has shifted to social media since the world entered a fairly rapid technological era. Through social media,radical groups not only spread radical understanding, but also invite their users to join them. Therefore, this study explores the dynamics of discourse of radicalism through social media in Indonesia, focusing on novel aspects of interaction patterns, narrative content, an impact on social media users. Urgency of this research is to discuss how radical groups can exist through social media in Indonesia. Meanwhile, the methodology used in this research is descriptiveanalytical which based on Herrold Lasswel Communication Theory namely who, say what, in which channel, to whom, with what effect. In addition, the results of this research show that the existence of radical groups on social media is influenced by four factors, namely domestic factors, international political factors, cultural factors, and radical group transformation factors. In Indonesia, how radical groups can exist through social media, has at least four indirect distribution patterns, namely using social media accounts, conducting private chat communications, holding face-to-face meetings, and holding a coaching process for sympathizers and their groups.
Society is a universal foundation for state formation. Living in a diverse national context involves navigating social constructs such as race, nationality, and the relationship between religion and state, including critical issues like gender equality. This necessitates a positive lifestyle aligned with the concept of a civil society, which promotes an advanced and civilized way of life with tolerance and democracy. This research examines how Iran’s supreme leader, Seyyed Ali Khamenei, fosters a civil society in the context of gender equality. The study critically analyzes literature using a qualitative approach that assesses the influence of a leader's national identity based on reviews of policies, thoughts, fatwas, and speeches. A theo-democratic ideology shapes Iran’s national identity through Wilāyat al-Faqīh, which governs the judicial, executive, and legislative branches. Seyyed Ali Khamenei, who has been Iran's third president and continues as its leader, significantly influences this identity. The findings reveal that Khamenei's approach to national identity in promoting a civil society amid gender equality issues grants Iranian women a dignified role, appropriate for Muslim women, by facilitating their participation in the public sphere while preserving religious and cultural values as part of the national identity.
WHY IS SPIRITUALITY MARGINALIZED? CRITIQUE ON NEW DEFINITION OF HEALTH IN THE MODERN MEDICINE
New definition of health includes spiritual aspect of human being as an important dimension. In this approach, health defined as a bio-psycho-socio-spiritual phenomena so that if all of these dimensions are in a normal condition then we can say a person is healthy. In this framework, spiritual dimension as an ignored aspect is scrutinized. Although this approach is a step forward about definition of health, but it includes some defects. This is due to the modern wisdom that has penetrated into medicine; in turn, any illnessess was managed into secular context. Due to this, the totality of spirituality as a main dimension of human being reduced to one of its function that is related to its role in physical and psychological health. So, ontological dimension of spirituality was declined into limited function. In this reductionism, spirit ignored and medicine focuses on the limited role of spirituality in health. Because of this, medicine confronts with these problems: 1. It doesn’t pay any attention to the human beings and his/her dependency to the cosmic order; 2. Medicine is more functional than relational so, that the importance of spirituality is due to its function not to its relations with the human beings and his/her interpretation of cosmic order; 3. Despite the acceptance of spiritual dimension, medicine likewise is one-dimensional. This one-dimensional approach leads to many failures in diagnosis and treatment; and 4. Due to its secular context, modern medicine doesn’t pay any attention to totality of spirit that called human soul. As a proposed model, Islamic view has holistic approach that its' definition of health is in relation with the Ultimate Reality and his Will. This paper is a documented study to evaluate the above characteristics.
MORAL REASONING IN M.T. MISHBAH YAZDI’S THOUGHT
Environmental problems continue to increase and reach serious levels and are unlikely to be reversed. This condition requires the participation of the entire community to collaborate in resolving the environmental crisis. Some scientists see that one of the obstacles to the green movement’s efforts is the failure of religious communities, including Muslims, to see environmental issues as important moral issues. This research offers Mishbah Yazdi’s thoughts regarding moral reasoning to overcome this problem. Mishbah Yazdi’s thinking includes understanding that the moral concept is something objective and can be grasped through human reasoning regarding the causal relationship between actions and the perfection of human existence. This view allows Muslims to see the importance of environmental issues as moral issues that are as important as other moral issues in religion. This ultimately has the potential to create a larger Islamic green moral movement that is needed to face the environmental crisis.
The Implication of Chalmers' Onto- Epistemological Property Dualism on the Hard Problem of Consciousness
This study aims to examine the various onto-epistemological implications arising from Chalmers' property dualism within the framework of Neosadrian onto-epistemological substantialist dualism concerning consciousness. The methodology employed entails onto-epistemological philosophical analysis, encompassing ontology and epistemology as the two branches of philosophy addressing the nature of reality and knowledge concerning it. This onto-epistemological approach draws insights from various Neosadrian Islamic philosophical thinkers, including Taqi Misbah Yazdi, Muthahhari, Jawadi Amuli, and Thabataba'i. Consequently, the research inquiries encompass: firstly, elucidating how David J. Chalmers' argument on property dualism addresses the conundrum of consciousness; and secondly, exploring how Neosadrian onto-epistemology scrutinizes the concepts and ramifications of Chalmers' property dualism concerning consciousness. The investigation demonstrates that Chalmers' argumentation in response to The Hard Problem of Consciousness refers to the principle of pan-physicalism, positing consciousness as the foundation of reality's structure present in all entities. Moreover, consciousness, though distinct from matter, emerges from intricate material processes. Additionally, the unidirectional duality interaction (epiphenomenal) resulting from pan-physicalism, according to Chalmers, offers the most cogent explanation for bridging the onto-epistemological gap inherent in the hard problem of consciousness. From the Neosadrian perspective, Chalmers' viewpoint carries implications: firstly, Chalmers' pan-physicalism implies the absence of an ontological relationship between consciousness and matter, thereby perpetuating their entrapment in the ontological gap, which constitutes the central issue of the hard problem of consciousness. Secondly, as consciousness engenders something external to itself, it contradicts the principle of al-Wahid la Yashduru anhu illa al-wahid in the Neosadrian perspective and elevates the position of structured reality (muraqqab) over simple reality (basith).
THE NATURE AND ESSENCE OF HUMAN IN THE QUR'AN
This article discusses various concepts and views on defining the human being in the context of achieving perfection. These concepts include perspectives from various disciplines and intellectual traditions, such as philosophy, Sufism, psychology, and religion. From a philosophical standpoint, the ideal human is seen as an individual who achieves wisdom both theoretically and practically, by mastering their instincts and potentials. Sufism, on the other hand, emphasizes that human perfection lies in love and one's relationship with God. On another note, the concept of strength and weakness is addressed, where some views suggest that strength is the key to perfection, while others believe that perfection lies in self-awareness and love for others. From a religious perspective, human perfection can be achieved through a deep understanding of the self and a proper relationship with God. This means that this research highlights the importance of understanding the self as a first step in the journey towards true perfection, which ultimately is the awareness of absolute dependence on God.
THE IMPLEMENTATION OF ISLAMIC TEACHINGS IN THE POLITICAL PRACTICES OF SEYYED ALI KHAMENEI
Seyyed Ali Khamenei, the Supreme Leader of Iran, is renowned for his expertise in Qur’anic sciences and interpretation, shaping the foundation of Islamic law and teachings in Iran. This research examines Khamenei’s significant role in interpreting and applying Qur’anic teachings, detailing his educational background and deep understanding of Qur’anic exegesis. It explores how Khamenei’s Qur’anic knowledge influences his political policies and leadership style, positioning him as a pivotal figure in contemporary Iranian politics. The study analyzes Khamenei’s interpretations of the Qur’an, aiming to provide insights into his ideological influence on Iran’s socio-political landscape and policy-making. It also discusses the implications of his views on the practice of Muslim life in Iran, particularly how Qur’anic teachings are integrated into governmental policies. The research highlights Khamenei’s perspective of the Qur’an as a comprehensive guide for all aspects of life, which has not only shaped governance but also stirred controversy in terms of social, political, and individual rights. Through a critical examination of Khamenei’s thoughts and their impact, this study contributes to a deeper understanding of the dynamic interplay between religion and state in Iran.
THE IDEAS OF POLITICAL ETHICS OF SEYYED ALI KHAMENEI
The need for political ethics in national and international leadership is crucial to clarify the boundaries of political policy enforcement. Seyyed Ali Khamenei has demonstrated these ideas through his national speeches and political decisions as the Supreme Leader of the Islamic Republic of Iran. This study analyzes the political ethics of Seyyed Ali Khamenei using library research methods and a qualitative approach. It is descriptive-analytical in nature, extracting the core ideas of Seyyed Ali Khamenei from books that detail his life and articles from websites that compile his various speeches, formulating them into this academic work. The political ethics proposed by Seyyed Ali Khamenei focuses on two main themes: unity and justice. Regarding unity, Ali Khamenei views it as a necessity, even a principle that must be steadfastly upheld by the entire Muslim community. Concerning the theme of justice, Seyyed Ali Khamenei implements the concept of wilāyat, which is expected to foster love, and equality, and uphold justice for every citizen. According to him, an effective government strengthens the relationship between the leader and the people, and a progressive nation achieves peace and justice for humanity.
In the direction of postmodern critique of modern nation-state characterized by, among others, homogeneity of culture and language, this article presents a case study of Indonesia which happened to be the world largest Muslim population. The nation-building process in a deeply pluralistic society of the Indonesian archipelago—of which forcing unity into diversity was a necessity—turned to be one of the greatest paradoxes. Namely: the very idea of unity for the pursuit pursuance of equity contradicts the premise of democracy, because forcing unity into diversity implies denouncing differences, and thus, a violation of human rights to be different. On that account, Indonesia’s struggle with diversity has falsified Huntington’s thesis, according to which cultural differences necessarily tend to lead to conflict. On the contrary, the plain reality of Indonesia demonstratesshows that the conflicts stemmed from nationalism and political-economic ideologies rather than cultural differences. Furthermore, through a reading of the Qur'an, I would like to bring into attention that the rights to be in different ‘traditions’ is associated with the rights to freedom of religion, and is a part and parcel of human dignity in Islam.
A CRITICAL PERSPECTIVE FOR ALTERNATIVE HUMAN SCIENTISM
This paper delves into the intricacies of crafting relevant knowledge across various fields of study, emphasizing the avoidance of ethnocentrism, the liberation of thought, and the impactful advocacy towards the discussed subjects. By theorizing the notion of relevance and establishing sociological criteria, the paper introduces the problem of knowledge relevance and proposes a typology of irrelevance, including conceptual, value, mimetic, and topical categories. Conceptual irrelevance is dissected further into the inapplicability of theories and concepts, alongside their sophistry, perversion, and mystification, which render them irrelevant by obscuring reality with flawed reasoning. Through examples, the paper illustrates both irrelevant and relevant bodies of knowledge, using the study of religion and the critique of Islamic economics as cases of conceptual irrelevance and relevance, respectively. Additionally, it explores value irrelevance through the lens of disconnected knowledge from its political, economic, and cultural contexts, offering a discourse on sectarian persecution, specifically the persecution of Shi’ites in Malaysia, as an instance of value relevance. This exploration underscores the paper’s commitment to establishing knowledge that is free from ethnocentrism, intellectually demystifying, and beneficially impactful.
TRACKING THE SPIRIT OF ISLAMIC ANTI-NEOIMPERIALISM IN THE THOUGHTS OF AYATOLLAH ALI KHAMENEI
In the 20th century, colonized nations achieved their independence. Nevertheless, the struggle against colonization continues as imperialistic forces have transformed into neoimperialistic powers, maintaining control over economic, political, and cultural aspects. Consequently, the struggles of Third World countries have evolved from physical resistance against colonization to the pursuit of establishing an independent, just governance system that upholds the rights of marginalized populations. This article explores the concept of ‘neoimperialism’ and how the Qur’an views resistance against this neoimperialism, particularly through an examination of the thoughts of the eminent Iranian scholar, Ayatollah Ali Khamenei. One of the key points in Ayatollah Khamenei's thinking is that neoimperialistic powers exploit native elite groups in their quest for dominance and employ neoimperialistic jargon such as modernity, progress, human rights, and democracy. Islam does not inherently oppose these concepts but rather opposes their misuse for the benefit of neoimperialism.
THE IMPLEMENTATION OF THE AWARENESSENLIGHTMENT IN INTERPRETATION (ATTAW’IYYAH WA AT-TANWĪR) AND SOCIAL MOVEMENT (TAḤRĪK AL-MUJTAMA‘) FROM THE PERSPECTIVE OF SEYYED ALI KHAMENEI
This research aims to implement the Quranic interpretation approach of Sayyid Ali Khamenei based on awareness-enlightenment interpretation (at-taw’iyyah wa at-tanwīr) and social movement (taḥrīk al-mujtama‘) within society. Ali Khamenei’s approach to understanding the Qur'an is a distinctive feature that he applies in his lessons of interpretation during his time in Mashhad with the hawza students and university students. The phases of his life journey demonstrate an exceptionally close relationship with the Qur'an.he interpretive approach utilized by Ali Khamenei actually shares similarities with other scholars of interpretation, such as Muhammad Abduh, Seyyed Qutb, Mustafa Maraghi, Thahir bin Ashur, Seyyed Hossein Fadlullah, Nasir Makarim Shirazi, and others. These scholars approach the Qur’an with a blend of literary and social context, often referred to as "adabī-ijtima‘ī". However, Ali Khamenei's interpretation of the Qur'an has different foundations and techniques from them, despite sharing a similar approach.The background of the research problem is the issue of the validity of the interpretative approach, particularly the interpretation related to social movements, and the issue of partiality in Islamic thought and the Qur'an. The research methodology employed is literature review with an analytical-descriptive approach. This research concludes that the approach of “taw’iyyah wa tanwīr” and “taḥrīk al-mujtama‘” interpretation is implemented based on three foundations: the coherence of the Islamic ideological system, social utility, and intellectual certainty. Ali Khamenei's interpretive framework is constructed by connecting society to the belief system within the Qur'an.
ECONOMIC DEVELOPMENT BASED ON GENDER EQUALITY IN THE INTERPRETATION OF SEYYED ALI KHAMENEI
In the context of MDGs (Millennium Development Goals), the enhancement of economic growth to alleviate poverty must be capable of driving the advancement of gender equality. Achieving gender equality entails eliminating developmental disparities between men and women across all fields. High gender equality will foster productivity, economic growth, and overall development efficiency. Gender discrimination remains prevalent in various aspects of life in Indonesia, with a trend towards improvement. This article discusses how gender equality contributes to boosting economic growth in Indonesia, drawing on an analysis of Seyyed Ali Khamenei's ideas to grasp the essence of economic development within the framework of gender equality. The research's objective is to analyze the role of gender equality in Indonesia's economic growth. Gender equality is assessed through indicators such as life expectancy, labor force participation rates, and the average years of schooling for women compared to men. Using panel data, this study reveals that the ratios of female-to-male life expectancy, female-to-male labor force participation rates, and female-to-male average years of schooling significantly enhance economic growth in Indonesia. Gender equality emerges as a key solution to bolster economic growth. The current role of women must no longer be underestimated, particularly in their economic contributions, underscoring the importance of women's economic empowerment programs.
TAWHID IS THE TRUE BASIS FOR EPISTEMOLOGY
There is a common sense of urgency among Islamic and Eastern Orthodox Christian scholars to reestablish a proper ground for intellectual work. This paper argues that tawhid provides the proper ground, because it describes the universe as a hypostatic unity. Humans are made in the image of God as a microcosm of the universe, called to fulfill the unifying movement of tawhid, by bringing the universe into awareness of the Creator. Tawhid therefore provides a universal basis for appreciating all cultural streams and disciplines, as expressing rainbow-like, unique colours of universal genius. The unifying of the rainbow of genius is itself part of tawhid. The rise of modern Western epistemology is one particular genius. Unfortunately modern Western epistemology appears to have confused universal with global, and forgotten that it is only part of the rainbow. It has lost sight of the context of tawhid. In particular it has lost sight of the priority of quality over quantity. It limits itself to secondary or extrinsic social constructed essences for abstraction of utility. The reifying of socially constructed and technologically enhanced secondary qualities as amounts of substance, which can be controlled through abstract causality within a force field, is used to justify attempted global dominance through a misplaced ontology of subliminal violence. The true cause, which hypostatically, graciously and compassionate gifts unique qualities, known through illumination mediated by angels, as beings moving in divine harmony and divine beauty toward tawhid, has been lost sight of. A recovery of the context of tawhid is the unifying movement of: gaining virtues through overcoming injustice; overcoming unsustainable interactions with other creatures; contemplating illumination from angels whilst rejecting temptations from demons; all to become into the likeness of God through doing God’s will to fulfill creation as a unifying mediator for tawhid
PANCASILA AS A GLOBAL ETHICS OF MULTICULTURAL
In a scientific study conducted by George McTurner Kahin of Cornell University, philosopher Bertrand Russell of England, and Dahm, it is explained that Pancasila, developed by the founder of the nation and state of Indonesia, is an interdisciplinary synthesis between liberalism, marxism, and religious values (in this case Islam). The position of the principal Pancasila consists of two things, namely as the basis of state (philosofische groundslag) and the nation’s way of life, which can also be a universal worldview. In the formulation of Pancasila, Sukarno said that Pancasila is ‘weltanchauung’ whose meaning is ‘worldview’, or it can be interpreted that the Pancasila has principles and values of morality that are based on religion, and it is very important to be appointed as a global ethic in the face of the multicultural life. The essence of Pancasila: the deity, humanity, unity, democracy, and justice, is a universal philosophical principle. This means that the essential values of Pancasila are not only for the Indonesian nation but can be realized by the entire nation in the world in creating a society that is prosperous, devout, civilized, united, equal, and just. This writing will discuss Pancasila as a worldview and its relevance as a global ethics of multiculturalism in the world today. This writing emphasizes the philosophical views of society, the nation, and human beings as the primary supporters of the state. It provides us with perspective and characterizes Pancasila philosophy as an additional viewpoint alongside other philosophical views in the world, such as liberalism, individualism, socialism, communism, secularism, pragmatism, materialism, and religious fundamentalism.
HUMAN BEING AND SOCIAL ENTITY IN CONTEMPORARY SOCIALR TRADITION
Abstract Understanding the existential relation between human being and social entity has been a major theme in human sciences. Such an intellectual enquiry is not only important for theoretical purposes, but also of highly relevant for practical life. Within the Western contemporary social sciences, two distinct approaches have recently been attracting wide attention, namely the critical realism and the actor-network theory. The critical realism seeks to explore the interaction mechanism between human subjective individual and its surrounding objective social structure by ascribing independent existential status to each of them, i.e., the subjective existence and the objective existence. In opposite to this, the actor-network theory denies the independent existence of the subject and the object altogether. For actornetwork theory, the question of existence should be answer by tracing the relations that are performed, or enacted, by human individual agents. In other words, existence is relational and performative. Within the Islamic traditions, the works of Ibn Khaldun have been highly respected as a major contribution in the understanding of human being and social behavior and structure. In his Muqaddimah, Ibn Khaldun asserts that human being is inherently political, and human individuals cooperation is fundamental to their collective existence. The aim of the paper is to present a conceptual framework in which the above-described theoretical works could be put side-by-side in such a way as to gain a theoretical synthesis. In this way, we hope that the paper could contribute to the theme of Islamic human sciences by way of dialog between Western and Islamic traditions.
DO THE HUMAN SCIENCE HAVE A SINGLE METHODOLOGY?
Despite all serious critiques regarding the appropriateness and sufficiency of empirical methodology in the human sciences, it has secured its place in such researches. Critiques of empiricism in the human sciences take advantage of a variety of strategies to disqualify it and to establish their alternatives. It seems that one key issue which is forgotten or overlooked by these critiques is looking into the nature of the subject matters of the human sciences and their methodological requisites, which can shed some light on the deficiency of empirical methodology in the realm of the human sciences. This article will start with the methodological principle that the appropriate method for studying any subject depends on the nature of its subject matter, which in turn, determines the appropriate research method. On this basis, I will try to analyze the nature of the themes in the human sciences to show the incongruity of empirical method with such concepts. Analyzing such concepts, shows that they represent a variety of conceptual categories such as first intelligibles, secondary philosophical intelligibles, and purely conventional concepts, and to study each one of them, one needs to employ a different methodology. Therefore, the article concludes that empirical method has its limited privileges in studying some of the issues in the human sciences; however, we need to take a multidimensional approach regarding the methodology of the human sciences.
Religion is not only defined as the relationship between the Creator and His creations but can also function as a basis for social action in the form of religious philanthropic movements and be applied through various humanitarian activities. This paper aims to explain that humanitarian social movements can be carried out by institutions initiated and based on religious principles. The purpose of these institutions is to distribute aid and strive to improve the living standards of marginalized groups or the poor. In its concept, the welfare of the poor is not sufficient merely by providing economic assistance in the form of charity; it must be complemented with long-term programs such as education, health, skills training, and program monitoring. Therefore, religious philanthropy has an active role in providing universal public services without discrimination between individuals.
Abstract Character education in the family is very important for a child’s development. Education is a means to educate the nation in order to elevate the human. Readings traditions character education in the family in its various aspects is very important. Thus , this article will examine the character education from the perspective of tradition. Hadith character education issued by Ibnu Majah no. 3661 indicating the existence of two principles that can be taken, which glorify or loved children (akrimū awlādakum) and educate the child character (aḥsinū adābahum).
METHODOLOGY OF ISLAMIC ECONOMIC STUDIES WITH SPECIAL EMPHASIS ON QUR’ANIC STUDIES
The methodology of Islamic economy is among the important areas of Islamic economic studies. The attention it gets from scholars today is much more than what it used to do in the past. Though it has certain backgrounds, it is a new study in this area. To deal with methodology without paying attention to some of the foundations Islamic economic studies is a futile attempt devoid of any depth and precision. Giving attention to principles such as ‘the need for compatibility between methodologies, objectives and principles of Islamic economy’, ‘the need for compatibility between legitimate goal and legitimate methodology’, ‘multi-methodological characteristic of Islamic economic’, ‘the stable and the variable in Islamic economy’, ‘guidelines and commandments (in Islamic economy)’, ‘the impact of time and place on (Islamic) economy’, ‘the impact of religion on Islamic economy’, ‘the role of intellect in deducing economic laws’ and ‘the presence of local and universal elements’, will further enrich methodological studies. Given these principles we can list the main methodologies of Islamic economy with special emphasis on Qur’anic economy as under: induction, extra-thematic interpretation, making use of descriptive statements of Islamic economy, endorsement, discovery, systematic, and establishment.