Papers by A. Ilyas Ismail
ABSTRACT
Epistemology is a branch of philosophy that studies on the theories of science. In Islam... more ABSTRACT
Epistemology is a branch of philosophy that studies on the theories of science. In Islamic terminology, epistemology is often referred to as "nazhariyyat al-ma`rifah."Epistemology essentially discusses the sources of knowledge and ways (methods) to get knowledge. In western epistemology, a source of knowledge is the mind and the senses. From here arises schools of rationalism and empiricism. In Islam, in addition to the mind and senses, kalbu (qalb) or intuition is also a very important source of knowledge. in the scientific tradition of Islam, there are three kinds of Islamic epistemology, namely Bayani, Irfani, and Burhani. To encourage increased mastery of Muslims to science and technology, three kinds of epistemology above are considered inadequate. Some contemporary Islamic thinkers such as Nasr Hamid and Abid Jabiri, proposes a new epistemology. Dawam Rahardjo proposes epsitemologi called Bashari that emphasizes empiricism, while Kuntowidjoyo propose epistemology he calls reflective transendetal. Proposals for the development of the new epistemology, for the advancement of science and technology in the Muslim community strongly influenced, even determined by the use of epistemology. That's why we need to discuss the epistemology of Islam here.
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Key words: epistemology, knowledge, bayani, irfani, and burhani
ABSTRAC
The paper is titled, "Becoming True Learners in a New Era of Globalization." This title ... more ABSTRAC
The paper is titled, "Becoming True Learners in a New Era of Globalization." This title is important for two reasons. First, internal cause, that is the tendency in society where people only attach importance to degree, certificate or diploma, not science or competence. Second, external cause, that is arising from the digital revolution that gave rise to global competition, where everyone was expected to become true learners. Otherwise, he will be marginalized, as a human being, which according to Michael Fullan, is not feasible, morally, socially, and economically.
True learners, as James R. Davis and Adelaide B. Davis point out, refer to people who love new things, new thinking, and new skills. He learned not only to know (learning to know), but more than that to think (learning to think) and solve (learning to solve) the problem. Human learners try to learn and develop knowledge not only from college, formal learning, and from the text book, but from experiences and from the real world or reality of life.
True learners have 5 (five) prominent characters. First, they have a high curiosity that makes them passionate and studying diligently. Second, they like to share knowledge and experience to others. Third, they like to develop and expand knowledge. Fourth, they have contributions to the progress of culture, civilization, and humanity. Fifth, they have a humble attitude and the open to thoughts of others. The new century, globalization, requires a new man, a true learner.
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Key words: pembelajar, belajar, kompetensi, globalization, dan pengembangan ilmu.
1. المقدمة
يصل الإمام الغزالي في العلم والمعرقة إلى مستوى القمة وهوالمفكر المسلم المعروف له مكان... more 1. المقدمة
يصل الإمام الغزالي في العلم والمعرقة إلى مستوى القمة وهوالمفكر المسلم المعروف له مكان بارزومتميز في قلوب المسلمين.، مهما تكن الأراء التي قبلت عنه مختلفة , فإن الجميع متفقون علي علومكانته في شئون العلم والمعرفة ورشوخ قدمه فيها ويصفه أستاذه الجويني بأنه كالموسوعة الضخمه التي تحتوي علي مختلف التخصصات، من الفقه وأصول الفقيه والكلام والمنطق والفلسفة, وكانت حياته حافلة غنية باالتجارب وصورة للتعمق في اعور الامور,ولكن بعد ان يمضي مدة غير قصيرة في التيارات والصرعات الفلسفيه والفكريه كان أخر محطة يختارها هي محطة الفكرة الصوفية والنفسيه .لهذا... يعرف الغزالي بأنه رجل صوفي بدلا من فقيه إسلامي و لاهوتني (متكلم)، وفيلسوف.
اعرب الغزالي في سيراته الذاتية من كتاب"المنقذ من الضلال " بأن الأدة لمعرفة الحقيقة هي التي تكشف عن طريق الكشف و هومايسمى بمنهج التزكية النفسية التي يقذف الله نورا في قلب عبده لمن يشاء من عباده مباشرة, أما طريق الحواس والعقل الذي ينظر اليها الغزالي لإبراز الحقيفة أحيانا يخدع ويدلس بمعنى ليس دائما يرشد الناس إلى صلب الحقائق أوالصواب.
Latar Belakang Masalah
Pada era baru sekarang, diskursus mengenai integrasi ilmu dan agama makin... more Latar Belakang Masalah
Pada era baru sekarang, diskursus mengenai integrasi ilmu dan agama makin penting dan menarik. Integrasi atau integralisme dikaui sebagai salah satu ciri abad baru ini. Jika era modern menekankan spesialisasi, maka era passcamodern justru menekankan integralisme yang dapat menghilangkan sekat-sekat pembatas tak hanya dalam arti fisik teritorial, melainkan juga dalam arti yang lebih luas seperti hilangnya batas-batas disiplin keilmuan yang selama ini dijaga dan dipertahankan secara ketat. Pendekatan dan epistemolgi keilmuan pun cenderung bergeser dari pendekatan dikotomik-atomistik ke arah pendekatan inter bahkan multidisipliner.
Dalam konteks ini, pembahasan dan pengembangan ilmu tidak mungkin berdiri sendiri, tetapi selalu terkait dengan persoalan-persoalan lain, termasuk agama. Sebaliknya, pembahasan mengenai agama tidak akan pernah lepas dari pengaruh-pengaruh yang ditimbulkan oleh kemajuan ilmu pengetahuan dan teknologi. Dari sini, intergrasi ilmu dan agama menjadi penting untuk dibicarakan. Ilmu yang pada hakekatnya
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Papers by A. Ilyas Ismail
Epistemology is a branch of philosophy that studies on the theories of science. In Islamic terminology, epistemology is often referred to as "nazhariyyat al-ma`rifah."Epistemology essentially discusses the sources of knowledge and ways (methods) to get knowledge. In western epistemology, a source of knowledge is the mind and the senses. From here arises schools of rationalism and empiricism. In Islam, in addition to the mind and senses, kalbu (qalb) or intuition is also a very important source of knowledge. in the scientific tradition of Islam, there are three kinds of Islamic epistemology, namely Bayani, Irfani, and Burhani. To encourage increased mastery of Muslims to science and technology, three kinds of epistemology above are considered inadequate. Some contemporary Islamic thinkers such as Nasr Hamid and Abid Jabiri, proposes a new epistemology. Dawam Rahardjo proposes epsitemologi called Bashari that emphasizes empiricism, while Kuntowidjoyo propose epistemology he calls reflective transendetal. Proposals for the development of the new epistemology, for the advancement of science and technology in the Muslim community strongly influenced, even determined by the use of epistemology. That's why we need to discuss the epistemology of Islam here.
--------------------------------
Key words: epistemology, knowledge, bayani, irfani, and burhani
The paper is titled, "Becoming True Learners in a New Era of Globalization." This title is important for two reasons. First, internal cause, that is the tendency in society where people only attach importance to degree, certificate or diploma, not science or competence. Second, external cause, that is arising from the digital revolution that gave rise to global competition, where everyone was expected to become true learners. Otherwise, he will be marginalized, as a human being, which according to Michael Fullan, is not feasible, morally, socially, and economically.
True learners, as James R. Davis and Adelaide B. Davis point out, refer to people who love new things, new thinking, and new skills. He learned not only to know (learning to know), but more than that to think (learning to think) and solve (learning to solve) the problem. Human learners try to learn and develop knowledge not only from college, formal learning, and from the text book, but from experiences and from the real world or reality of life.
True learners have 5 (five) prominent characters. First, they have a high curiosity that makes them passionate and studying diligently. Second, they like to share knowledge and experience to others. Third, they like to develop and expand knowledge. Fourth, they have contributions to the progress of culture, civilization, and humanity. Fifth, they have a humble attitude and the open to thoughts of others. The new century, globalization, requires a new man, a true learner.
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Key words: pembelajar, belajar, kompetensi, globalization, dan pengembangan ilmu.
يصل الإمام الغزالي في العلم والمعرقة إلى مستوى القمة وهوالمفكر المسلم المعروف له مكان بارزومتميز في قلوب المسلمين.، مهما تكن الأراء التي قبلت عنه مختلفة , فإن الجميع متفقون علي علومكانته في شئون العلم والمعرفة ورشوخ قدمه فيها ويصفه أستاذه الجويني بأنه كالموسوعة الضخمه التي تحتوي علي مختلف التخصصات، من الفقه وأصول الفقيه والكلام والمنطق والفلسفة, وكانت حياته حافلة غنية باالتجارب وصورة للتعمق في اعور الامور,ولكن بعد ان يمضي مدة غير قصيرة في التيارات والصرعات الفلسفيه والفكريه كان أخر محطة يختارها هي محطة الفكرة الصوفية والنفسيه .لهذا... يعرف الغزالي بأنه رجل صوفي بدلا من فقيه إسلامي و لاهوتني (متكلم)، وفيلسوف.
اعرب الغزالي في سيراته الذاتية من كتاب"المنقذ من الضلال " بأن الأدة لمعرفة الحقيقة هي التي تكشف عن طريق الكشف و هومايسمى بمنهج التزكية النفسية التي يقذف الله نورا في قلب عبده لمن يشاء من عباده مباشرة, أما طريق الحواس والعقل الذي ينظر اليها الغزالي لإبراز الحقيفة أحيانا يخدع ويدلس بمعنى ليس دائما يرشد الناس إلى صلب الحقائق أوالصواب.
Pada era baru sekarang, diskursus mengenai integrasi ilmu dan agama makin penting dan menarik. Integrasi atau integralisme dikaui sebagai salah satu ciri abad baru ini. Jika era modern menekankan spesialisasi, maka era passcamodern justru menekankan integralisme yang dapat menghilangkan sekat-sekat pembatas tak hanya dalam arti fisik teritorial, melainkan juga dalam arti yang lebih luas seperti hilangnya batas-batas disiplin keilmuan yang selama ini dijaga dan dipertahankan secara ketat. Pendekatan dan epistemolgi keilmuan pun cenderung bergeser dari pendekatan dikotomik-atomistik ke arah pendekatan inter bahkan multidisipliner.
Dalam konteks ini, pembahasan dan pengembangan ilmu tidak mungkin berdiri sendiri, tetapi selalu terkait dengan persoalan-persoalan lain, termasuk agama. Sebaliknya, pembahasan mengenai agama tidak akan pernah lepas dari pengaruh-pengaruh yang ditimbulkan oleh kemajuan ilmu pengetahuan dan teknologi. Dari sini, intergrasi ilmu dan agama menjadi penting untuk dibicarakan. Ilmu yang pada hakekatnya
Epistemology is a branch of philosophy that studies on the theories of science. In Islamic terminology, epistemology is often referred to as "nazhariyyat al-ma`rifah."Epistemology essentially discusses the sources of knowledge and ways (methods) to get knowledge. In western epistemology, a source of knowledge is the mind and the senses. From here arises schools of rationalism and empiricism. In Islam, in addition to the mind and senses, kalbu (qalb) or intuition is also a very important source of knowledge. in the scientific tradition of Islam, there are three kinds of Islamic epistemology, namely Bayani, Irfani, and Burhani. To encourage increased mastery of Muslims to science and technology, three kinds of epistemology above are considered inadequate. Some contemporary Islamic thinkers such as Nasr Hamid and Abid Jabiri, proposes a new epistemology. Dawam Rahardjo proposes epsitemologi called Bashari that emphasizes empiricism, while Kuntowidjoyo propose epistemology he calls reflective transendetal. Proposals for the development of the new epistemology, for the advancement of science and technology in the Muslim community strongly influenced, even determined by the use of epistemology. That's why we need to discuss the epistemology of Islam here.
--------------------------------
Key words: epistemology, knowledge, bayani, irfani, and burhani
The paper is titled, "Becoming True Learners in a New Era of Globalization." This title is important for two reasons. First, internal cause, that is the tendency in society where people only attach importance to degree, certificate or diploma, not science or competence. Second, external cause, that is arising from the digital revolution that gave rise to global competition, where everyone was expected to become true learners. Otherwise, he will be marginalized, as a human being, which according to Michael Fullan, is not feasible, morally, socially, and economically.
True learners, as James R. Davis and Adelaide B. Davis point out, refer to people who love new things, new thinking, and new skills. He learned not only to know (learning to know), but more than that to think (learning to think) and solve (learning to solve) the problem. Human learners try to learn and develop knowledge not only from college, formal learning, and from the text book, but from experiences and from the real world or reality of life.
True learners have 5 (five) prominent characters. First, they have a high curiosity that makes them passionate and studying diligently. Second, they like to share knowledge and experience to others. Third, they like to develop and expand knowledge. Fourth, they have contributions to the progress of culture, civilization, and humanity. Fifth, they have a humble attitude and the open to thoughts of others. The new century, globalization, requires a new man, a true learner.
------------------------
Key words: pembelajar, belajar, kompetensi, globalization, dan pengembangan ilmu.
يصل الإمام الغزالي في العلم والمعرقة إلى مستوى القمة وهوالمفكر المسلم المعروف له مكان بارزومتميز في قلوب المسلمين.، مهما تكن الأراء التي قبلت عنه مختلفة , فإن الجميع متفقون علي علومكانته في شئون العلم والمعرفة ورشوخ قدمه فيها ويصفه أستاذه الجويني بأنه كالموسوعة الضخمه التي تحتوي علي مختلف التخصصات، من الفقه وأصول الفقيه والكلام والمنطق والفلسفة, وكانت حياته حافلة غنية باالتجارب وصورة للتعمق في اعور الامور,ولكن بعد ان يمضي مدة غير قصيرة في التيارات والصرعات الفلسفيه والفكريه كان أخر محطة يختارها هي محطة الفكرة الصوفية والنفسيه .لهذا... يعرف الغزالي بأنه رجل صوفي بدلا من فقيه إسلامي و لاهوتني (متكلم)، وفيلسوف.
اعرب الغزالي في سيراته الذاتية من كتاب"المنقذ من الضلال " بأن الأدة لمعرفة الحقيقة هي التي تكشف عن طريق الكشف و هومايسمى بمنهج التزكية النفسية التي يقذف الله نورا في قلب عبده لمن يشاء من عباده مباشرة, أما طريق الحواس والعقل الذي ينظر اليها الغزالي لإبراز الحقيفة أحيانا يخدع ويدلس بمعنى ليس دائما يرشد الناس إلى صلب الحقائق أوالصواب.
Pada era baru sekarang, diskursus mengenai integrasi ilmu dan agama makin penting dan menarik. Integrasi atau integralisme dikaui sebagai salah satu ciri abad baru ini. Jika era modern menekankan spesialisasi, maka era passcamodern justru menekankan integralisme yang dapat menghilangkan sekat-sekat pembatas tak hanya dalam arti fisik teritorial, melainkan juga dalam arti yang lebih luas seperti hilangnya batas-batas disiplin keilmuan yang selama ini dijaga dan dipertahankan secara ketat. Pendekatan dan epistemolgi keilmuan pun cenderung bergeser dari pendekatan dikotomik-atomistik ke arah pendekatan inter bahkan multidisipliner.
Dalam konteks ini, pembahasan dan pengembangan ilmu tidak mungkin berdiri sendiri, tetapi selalu terkait dengan persoalan-persoalan lain, termasuk agama. Sebaliknya, pembahasan mengenai agama tidak akan pernah lepas dari pengaruh-pengaruh yang ditimbulkan oleh kemajuan ilmu pengetahuan dan teknologi. Dari sini, intergrasi ilmu dan agama menjadi penting untuk dibicarakan. Ilmu yang pada hakekatnya