Pemikiran Rasional dalam Islam

Philosophical thought was introduced into Islam through Greek philosophy, which was filled with Islamic thinkers from Syria, Mesopotamia, Persia, and Egypt. The Greek philosophical tradition arrived in the area in the 4th century BC. C. with the expansion of Alexander the Great. And this philosophy began to develop rapidly during the reign of Caliph al-Ma'mun (AD 813-833), the son of Harun al-Rashid.

In the history of Islamic philosophy, the term rationality has been developed. Islamic rationalism consists of using reason as a source of knowledge. In Western philosophy, rationalism is a school that stands as an independent test of philosophical development. But in Islamic philosophy. Rationality can only be understood in terms of the use of logic in epistemology. (Harun Nasution, 1986: 46)

Many currents in Islam are opposed to Greek philosophy. It was different for the Mutazilites who were more interested in Greek philosophy. The Mu'tazila youth read many books on Greek philosophy, and their influence can be seen in his theological thinking. Along with the Mu'tazilites, prominent Islamic philosophers emerged soon after.

Like Western philosophy, the Islamic philosophical tradition has a transmission of thought through the ages. There are at least three commonly cited theories of knowledge. First, rational knowledge (Al-Farabi, Ibn Sina, Ibn Baza, Ibn Rashd and others). Secondly, there are Muslim philosophers who have developed this theory in the West as empiricism (the source of acquisition, limited to classifying the sources of knowledge). And the third is that Kasif's knowledge is derived from inspiration. (Fatima, 1992: 35-36)

First, there is the philosopher al-Farabi, known as an expert translator and commentator on Greek philosophy. After a detailed explanation, al-Farabi tries to establish a connection between Plato's philosophy and Aristotle's philosophy. In philosophy he believed that the philosophies of Aristotle and Plato could be the same and for this he wrote an essay on the similarities between Plato and Aristotle.

In rational philosophy, according to al-Farabi there are three levels of reasoning, al-Haylani (potential), bi -alfil (correct) and al-Mustafa ( adeptus , what has been achieved). Harun Nasushen explains that al-Farabi tried to explain how many things can originate from one. God is almighty, immutable, immaterial, beyond the meaning of many, absolute and unnecessary. If so, how did the nature of God, this multidimensional material world, come from the One Absolute? According to al-Farabi, nature evolves. (Harun Nasution, 1998: 21)

God thinks of himself as a mind (his substance) and from this thought comes another form, then the first mind, the second mind, the third mind up to the tenth mind. It all has to do with God's plan. Intelligence emanating from God brings the material world in the form of heavenly bodies (Grahas) and creates the tenth world and the things that are the basis of nature. According to Al-Farabi, this tenth mind is also called Faal Man (Active Mind) or Wahidusuar (Former instead of Jibril) . This is the reason for the existence of the soul on earth. (Ahmed Dandy, 1986: 39). And it contains the types of rice that have existed since ancient times. Even Aaron Nasushen says:

"The relationship between the human mind and the conscious mind is similar to that between the eye and the sun. The eye sees because it receives light from the sun, and the human mind perceives meaning because it receives light from the conscious mind. (Harun Nasution, 1998: 24)

Al-Farabi also added that a person gains knowledge about something through the powers of the soul. These faculties are the faculty of thinking, the faculty of imagining, and the faculty of feeling. For al-Farabi, the most important of these forces is the power of thought, this power occupies the highest position and acts as a leader in the process of knowledge. The reason itself falls into three categories: probable cause, actual cause, and probable cause.

When Al-Farabi was a student, Ibn Sina became more and more clear about human knowledge. An illustrative analysis of An-Nur's letter:

“ Among the faculties of the mind, which imply the need to transfer its substance from potentiality to real knowledge, are the faculties of light, understood as material knowledge. In addition, the ability to reason when forms of intelligence of the first order appear in it. The emergence of these first-order forms is where the second-order forms can be found. It is the base. This process of acquiring through thought is called the olive tree, if the mind is not enough, or the oil of research. it is called fuel (olive oil), if the thoughts are really intelligent, it is called the mind of Kabtil. (Mahdi Hariri Yazdi, 1991: 35)

Then in that mind comes power and perfection. This perfection is essential to the ability to absorb the things that are understood in the activity that the mind can sustain until the mind is reflected in the mind. It is light on light. Wherever he goes, without the need for any investigation, he is able to absorb forms that were previously accepted and now seem incomprehensible to him. It is the power of the mind to light a lamp.

It is the active mind (like a flame) that moves the mind from the material mind to perfect action, it is the fire. Avicenna tried to separate the mind from Ray's activity and attributed all mental activity to this particular active mind, which he called this particular mental fire.

In Ibn Rashd's opinion , an active mind or agent of knowledge is the cause of what is clearly known, and the most dangerous thing for man (the intellect) is his ability to know . Material intelligence requires knowing the intelligence of individuals, so knowing energy and potential must exist in its proper state. (Oliver Lehman, 1989: 159)

The function of Ibn Rashd's logic is to extract universal and essential ideas and concepts. Intelligence has three basic functions; Summary, synthesis and evaluation. When we grasp a universal concept, we abstract it from matter as points and lines. But logic is not limited to generalizing concepts from objects, but rather combines these concepts into an axiomatic truth or falsehood. The first act is called the knowing process, and the second is called confirmation .

Thus, the general structure of Ibn Rashd's argument is as follows.

1. People refer to a concept or purpose as an abstract process.
2. It combines two or more meanings to obtain a concept that includes the human concept of desire and rationality, gender and difference, and these form the essence of something. So the definition is just shaping.
3. Since the idea is neither true nor false, human beings have a judgment whether their opinion is right or wrong.

Then comes the next philosopher who talks about logic in a more interesting way. Ibn Khaldun tried to conceptualize the function of logic. In his opinion, thinking is the process of interpreting the shadows behind emotions and analyzing and integrating reason. Mankind's passion for wheat is something out of the universe. This revised arrangement was to allow you to choose the power on your own. Such types of thinking are mostly perceptions. It is the so-called discriminating mind that understands the concepts and behaviors necessary for recognition. Second, it is useful for the human mind to think in order to understand the experience it has received. This is known as a test case. Third, the knowledge of man, armed with a speculative knowledge of what is with him. It is the contemplative mind that perceives the tasawwuf and tasdiq arranged in a particular order and develops other practices to achieve pure intellectual knowledge on the absolute level. (Ibn Khaldun, 1996: 522-523)

Regarding the power of reason, Ibn Khaldun said the following:

"The mind is the gold standard, the results of which can be known and believed, but the use of reason is tantamount to measuring the transcendent unity of God, the world, or life, or the nature of God's character." Mountain, but the scale is not incredible. (Charles Isavi, 1996: 49)

This comment is to appreciate the use of logical equivalents. Because the Qur'an itself contains clear and secret passages that reflect human thought.

Islamic thought or the tradition of Islamic philosophy, from philosophers like Al-Farabi to Ibn Rashd, tends to use the proportions followed by Greek philosophy in rational and intellectual concepts. The thought of these Islamic philosophers is also indicative of the development of Muslim philosophers in Islam towards a rational philosophy that we often call "Islamic philosophy".

When logical thinking is associated with fiqh (Islamic law), the working method of ijtihad becomes problematic. According to Harun Nasution, ijtihad comes from the word "al-juhdu" which means effort or hard work , hence ijtihad. It is defined as an effort to achieve or strive to achieve something. If this understanding reaches the concept of ijtihad In law, ijtihad means religious reasoning, and it is difficult to know the law in Al-Qur'an and Al-Hadith, as jurists define it as a law without provisions.

According to Harun Nasution, ijtihad is not limited to the field of law, but encompasses all areas of Islamic thought. Therefore, it does not limit the scope of ijtihad.  Not only in law, but also in theology, philosophy and mysticism, and in politics, in public, social and governmental affairs.

In terms of general and broad understanding of Ijtihad, Ijtihad is a method of thought aimed at philosophical rational thought. Because it works like ijtihad A pattern of laborious reasoning in an effort to find a logical and logical solution. Through Ijtihad, it can be proved that Islam is a rational religion and that it purifies freedom.

Ijtihad by a faqih or mujtahid shows that rational thought has existed in the Islamic world since ancient times, that is, it does not follow or imitate the philosophy of the Western world. This can be confirmed by the hard work of the imams of the four schools of thought (Hanafi, Maliki, Shafi'i and Hanbali) in establishing the law.

Meanwhile, in the view of Sufism , rational thought is the antithesis of the human soul . Because they generally call themselves Sufis , they say that the thought that a person experiences is basically a process of self-realization or self-purification through various hard and long trainings to understand and achieve the will of Allah.

In terms of purpose, Asmarman says, it is clear from every action and worship of Sufis that all these actions are done with the intention of purifying oneself for the sake of Allah subhanahu wa ta'ala. (Asmaraman, 1994: 43). That is why they always do the work with patience, even if it is difficult and long. According to Harun Nasution, a Sufi is someone who purifies himself and himself through intense and prolonged training. (Harun Nasution, 1999: 54)

From this understanding, it is clear that Sufism prioritizes the purification of the soul and moral elevation. Asmaraman's statement, citing Abdul Wafa al-Taftazani's work, Madhal ila Tasawf al-Islam , states that Sufism generally has five psychological, moral and ethical characteristics, ranging from moral development, from annihilation to the reality of absolute annihilation, direct perception of signs through knowledge, tranquility or Use it with joy and openness.

Although Sufis believe in the existence of intuition and intuition as a method of gaining knowledge as opposed to logical analytical knowledge, they consider the belief in wrongdoing to be only external and internal in physical terms. Through spiritual knowledge and understanding. Analytical control of ratios.

Although human knowledge and understanding are derived independently of reason, the true nature and character of prophecy is by no means rational. The role of reason in suprarational reality is to introduce our own blindness to what can be internalized by the prophetic eye, in which case al-Ghazali supports the view that the heart, intellect, or principles are rational.

r According to Suryadipour , the center of logic in Sufism is divided into two parts, namely the Aji Mind and the Kasbi Mind . Buddhi Aziz function to separate something else. Every human being with a healthy mind has a mind. It is hajulami in nature, that is, the mind of a person who has not received lessons from school, or an instinctive mind that has grown by itself, has not been sharpened or guided by lessons. While the Kasbi mind is a mind that is used for businesses large and small; It is milkat, that is, the mind that has received education. (R. Pariana Suryadipura, 1993: 257)

Copyright by: Articles and Articles Collection

Share this post