According to the Ibrahimic religions, a person sent by God, called Imam Mahdi will establish justice and righteousness, and according to the opinion of Christians, he is Jesus Christ. Against these survivors there is an enemy called Antichrist, who is powerful with the help of Satan. The formation of the Bible presents an Antichrist (pseudo Messiah) as a person who denies Jesus Christ. In Islamic sources, the killer of the Antichrist is Imam Mahdi and the minister of the future government (...) of the world is Jesus Christ. (shrink)

In this paper we will discuss about Old Testament and New Testament Prophecies of Prophet Muhammad.

Imam Mahdi has many titles for which more than 180 titles have been mentioned. Here we mention the most important ones. Some of these titles, as they are, are mentioned in different religions and in their books with the same name, which refers to Imam Mahdi.

Purpose: In this article, we discussed whether Imam Mahdi is an Antichrist or a Promised Saviour Besides Jesus Christ and other topics. This article attempts to deal with the concepts "Occultation", "Imamat", "Mahdaviat", "Mahdism" and Who is Antichrist that prophesied both in Islam and Christianity. Also, this research was conducted to answer and clarify three questions that stated in the Introduction section. Methods: We performed our methods in 4 stages: Identifying studies, Selection of Studies, Collating Studies, Reporting results. Results: One (...) of the statements of those who say that Imam Mahdi is the Antichrist is that he is not included in other religious books at all and his name is not mentioned in the Quran and the Muslims forcibly accepted him as their Messiah, but in response to these people, it is not the Muslims who are forcibly introducing the Imam Mahdi as a savior, but vice versa. The Quran contains many verses that mention Imam Mahdi. Not only the Quran, but also other religious books mention him, even with the titles and names mentioned in the Qur'an. Conclusion: The coming of Imam Mahdi and Jesus Christ is one of the sure promises of God, and these two saviors will appear with God's help and the will of the people. They fill the earth with justice and establish the government of God. We hope this article will take an important step in acquainting people with Imam Mahdi and Jesus Christ and paving the ground for their reappearance. (shrink)

Purpose: This article attempts to deal with the events that took place during the advent (reappearance) of Imam Mahdi, the Savior of all the worlds. In fact, in this article, we will discuss the forces that will join him when the Imam of the time appears, and above all, with Imam Hussein and how globalization can pave the way for Imam Mahdi's world revolution. Also, this research was conducted to answer and clarify three questions that stated in the Introduction section. (...) Methods: We performed our methods in 4 stages: Identifying studies, Selection of Studies, Collating Studies, Reporting results. Results: One of the reasons why the Imam of the Age (Imam Mahdi) rises is because of the killing of Imam Hussein, and God has made a firm promise that he will take revenge on any of the perpetrators who led this incident by Imam Mahdi. Imam Hussein also states that the basis of his rising was inviting people to the Quran and the Prophet's Sunnah. Conclusion: God helps Imam Mahdi and Jesus Christ to establish divine government on earth, and this is accepted by Muslims and Christians. Dread and terror, as part of Imam Mahdi's power, will move in advance of his soldiers. Imam Mahdi will appear with the aim of reforming humanity and spreading justice in the world. We hope this article will take an important step in acquainting people with Imam Mahdi and Jesus Christ and paving the ground for their reappearance. (shrink)

In the story of Moses and Pharaoh, the magicians who were there became the first believers in Moses because they believed in the miraculous power of Moses, which was from Allah. In fact, those sticks (sticks of magicians) did not turn into snakes, but were seen by others as snakes. When Moses dropped his stick and turned into a snake, the sorcerers realized that the stick had become a real snake, and that is why they believed Moses. Today, this magic (...) is known as “Project Blue Beam” and “Deepfake” etc. These are real examples of the same sticks that were thrown by magicians. These technologies are not real, and you see them with your eyes the way you think they are real. In this paper, we will examine the miracles of Imam Mahdi. (shrink)

In this paper we will discuss about: 1. God is one and has no partner. 2. Discussions by Imam Reza on Prophet Jesus (peace be upon him). 3. Oneness of God 4. Jesus and Imam Mahdi 5. Was Jesus Crucified? 6. Is Jesus the Same as God?

Purpose: In this article, we will discuss the narrations and prophecies that exist in Islam, both in Shia, Sunni and other religions regarding Imam Mahdi. This article also attempts to deal with Holy Fatima and her characteristics. Also, we will show that Imam Mahdi is mentioned not only in other religions but also in other books. Also, this research was conducted to answer and clarify three questions that stated in the Introduction section. Methods: We performed our methods in 4 stages: (...) Identifying studies, Selection of Studies, Collating Studies, Reporting results. Results: According to Abrahamic religions, a person will reappear and establish fairness and justice with the help of God, who is called Imam Mahdi and based on the opinion of Christians, he is Christ. If the Shiites, may Allah help them in His obedience, had fulfilled their covenant with united hearts, then there would have been no delay in meeting the Promised Saviour. Conclusion: The concept of Imam Mahdi is universal and cannot just be rejected. The appearance of Imam Mahdi will coincide with the coming back of Jesus Christ. Imam Mahdi, with the assistance of the Messiah, will ensure the completion and practical actualization of the mission of the Prophet Muhammad. The Hidden Imam wrote to Abu-Omar Ameri: The Prophet’s daughter (Holy Fatima) is a nice model for me. We hope this article will take an important step in acquainting people with Imam Mahdi and Jesus Christ and paving the ground for their reappearance. (shrink)

Purpose: This article covers the events and incidents predicted before and after the appearance of Imam Mahdi and Jesus Christ. This article seeks to address the facts and inform you about the system of government of Imam Mahdi and Jesus Christ. Also, miracles and the titles of Imam Mahdi are other topics that were mentioned in this article. Also, this research was conducted to answer and clarify three questions that stated in the Introduction section. Methods: We performed our methods in (...) 4 stages: Identifying studies, Selection of Studies, Collating Studies, Reporting results. Results: Imam Mahdi's world government follows the pattern of the Prophet's method of rule in early Islam. Jesus Christ has a special status in the Quranic literature and in the hadith, and plays a special role in establishing the divine government with Imam Mahdi. Imam Mahdi's system of government is unlike any government the world has ever known. Conclusion: Among the issues that exist in the apocalypse, we are faced with an issue called Imam Mahdi. In fact, Imam Mahdi is the savior of Muslims and all people with Jesus Christ. Imam Mahdi will form a just government in the world like his ancestors. We hope this article will take an important step in acquainting people with Imam Mahdi and Jesus Christ and paving the ground for their reappearance. (shrink)

Imam Kazim's [Imam Musa al-Kazim (seventh Imam in Twelver Shia Islam)] medicine consists of: 1. Foeniculum Vulgare 2. Mastic 3. Terminalia Chebula 4. Brown Sugar or the sugar, prepared from Saccharum Officinarum (Sugarcane).

A few days before the death of the fourth ambassador, Ali bin Mohammad al-Samri, Imam Mahdi sent a message to his ambassador saying: “In the name of God, the Most Merciful, the Most Merciful, O Ali bin Mohammad al-Samari, the greatest of God; And between six days, gather your command and do not recommend anyone to take your place after your death, for complete occultation has occurred, and there is no reappearance (advent) except after the permission of Allah, the Exalted, (...) stating him, and that is after a long period, hardness of hearts, and the earth being filled with oppression”. (shrink)

The term "Ta'ziyeh" implies an Iranian dramatic genre and is the original drama of the entire Islamic world. This ritual drama has both Islamic and Persian heritage, with the tragic and heroic martyrdom of Imam Husayn as a central theme.

In this paper, I offer a reconstruction of Ghazālī's encounter with scepticism in the Deliverance from Error. For Ghazālī, I argue, radical scepticism about the possibility of knowledge ensues from intellectualist assumptions about the nature of justification. On the reading that I will propose, Ghazālī holds that foundational knowledge can only be justified via actions that lead to transformative experiences.

Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any (...) difference, it is about their theory of existence, not about their theory of composition. Sad al-Din Dashtaki, and following him, Mulla Sadra Shirazi maintains that all real compositions are unified. After a short review of Dashtaki’s thesis, we concentrate on Mulla Sadra’s version. Mulla Sadra believes that Dashtaki’s version is not coherent and he declines the existence of real parts. We will argue that Mulla Sadra’s objections do not work and furthermore, all things said and done there is no difference between these two versions of the thesis of unified composition. If there is any difference, it is about their theory of existence, not about their theory of composition. (shrink)

According to a common interpretation, most explicitly defended by Onora O’Neill and Patricia Kitcher, Kant held that epistemic obligations normatively depend on moral obligations. That is, were a rational agent not bound by any moral obligation, then she would not be bound by any epistemic obligation either. By contrast, in this paper, I argue that, according to Kant, some epistemic obligations are normatively independent from moral obligations, and are indeed normatively absolute. This view, which I call epistemicism, has two parts. (...) First, it claims that in the absence of other kinds of obligations, rational agents would still be bound by these epistemic obligations, i.e., that the latter are normatively independent. Second, it claims that, no matter what other obligations are at stake, rational agents are bound by these epistemic obligations, i.e., the normativity of these epistemic obligations is absolute in that it cannot be undercut by any moral or other sort of obligation. The argument turns on an exploratory reading of Kant’s remarks in “What Is Orientation in Thinking?” (1786) about the maxim of “thinking for oneself” as the “supreme touchstone of truth.” In contrast to O’Neill and Kitcher, I argue that if we interpret this maxim as stating the unifying principle of theoretical and practical reason, then we must interpret it as stating an epistemic, and not merely practical imperative. This result, I argue, vindicates epistemicism and illuminates interesting lessons about Kant’s conception of the category of “epistemic” norms. Further, it helps us make headway with Kant’s enigmatic remarks about the unity of practical and theoretical reason in the Groundwork, first and the second Critiques, and the Lectures on Logic. On my proposal, principles of the practical and theoretical uses of rea-son are unified through a formal epistemic principle. (shrink)

In this paper, I offer a theory of autonomous agency that relies on the re-sources of a strongly cognitivist theory of intention and intentional action. On the proposed account, intentional action is a graded notion that is ex-plained via the agent’s degree of practical knowledge. In turn, autonomous agency is also a graded notion that is explained via the agent’s degree of practical understanding. The resulting theory can synthesize insights from both the hierarchical and the cognitivist theories of autonomy with (...) at least some aspects of the reason-responsiveness theories. Moreover, by treating practical knowledge and practical understanding as gradable no-tions, the paper offers a strategy to respond to enduring objections against cognitivism about intention, control, and autonomy. (shrink)

Sayyid Sadr al-din Mohammad Dashtaki Shirazi is the inventor of the division of composition into unified composition and composition by join. With this division, Dashtaki has expressed a new theory about the composition of the material object from first matter and form, as well as the composition of man from soul and body, and considers these compositions as an alliance and unification, not simply the parts joining to each other. In this paper, we will present Dashtaki’s arguments on the theory (...) of unified composition. We will also examine three objections to this theory and responses to them. Finally, we will examine the background of this theory in Bahmanyar's phrases. Dashtaki believes that when the components in the compound have a real plurality, i.e. each one exists separately from the other, a composition by join is created, such as the composition of a house from numerous clays. But if the components in the compound are united and none of them are separate from the others and exists actually, the resulting composition will be an alliance and union. He believes that in the unified composition, every component is identical to any other component and is identical to the whole. Accordingly, Reza is a unique being, both human and writer. In order to achieve a composition, a plurality is needed and in order to form a single composition, there must be plural components related to each other. An important question is that, principally how is a composition possible, if unified composition comes to existence only when the components are made united with each other and with the whole? In other words, unified composition is not possible, because the first condition of the acquisition of the composition, i.e., the plurality of the constituent components, is not satisfied. Dashtaki strives to express a difference between the components in the union compound. He believes that the conditions of the realization and the survival of the components are different, and that is enough for them to be different. In Dashtaki's point of view, in the unified composition the components are analytical, not being separate and plural, in reality. In other words, the components do not have actual and "in-the-world" plurality, which means that it is our intellect that separates them and looks at them as independent objects. Therefore, unity and identity are in-the-world and plurality and discernibility are analytical and in the mind. Dashtaki's first argument for his theory in general is as follows: the three major material objects (solid, plant and animal) are undoubtedly real compounds. But in these compositions, components exist potentially, and in a unified composition, components do not exist actually. Therefore, these objects are unified compounds. The second argument is that the accuracy of predication implies unity. In the unified composition, the components are identical with the whole, and therefore, the components can be predicated to the composition. In Dashtaki's view, if A is predicated to B, then it could be concluded that they are identical and unified. The first objection to this theory is that the unity is incompatible with causality. From the perspective of the Peripatetics, form is the cause of the matter, and this is incompatible with the union of the two. Dashtaki states that in case of causality, there is no need for cause and effect to be two different and discernible entities, but a single entity may be from one aspect the cause and, from another, the effect. In other words, the foresaid causality is analytical causality. When mind analyses something, and then finds analytical components, it can see between those analytical and intellectual components, causality, and find some of them as the cause of the others. The second objection is the incorrectness of the unity in compounds with components not being similar. only in the compounds having similar parts, one can accept the unity of matter and form. For example, in compounds such as horses, it is not possible to accept the union of matter and form, because in horses, there are components with different natures, such as bones, flesh and nerves. Unity of These parts with each other and with the whole is not plausible. Dashtaki’s respond is that the horse is also a natural unit and has no actual plurality. Components having similar or different natures does not make any difference. According to the theory of unified composition, the horse's components are united with the horse's form and have only analytical plurality. Horse’s components are just analytical components, not actual, independent ones. The third objection is the incompatibility of the actual existence of components with their unity. But Dashtaki maintains that a unique actual personal entity cannot have actual plural components. He states that compounds such as horses exist objectively, but objective and real existing is divided into two kinds: dependent existence, and independent existence as a single real thing. Therefore, the two characteristics of "being a component" and "being independent" are incompatible and do not come together in a real being. Dashtaki has also quoted phrases from Bahmanyar to confirm his point of view. Bahmanyar says that the properties of an animal belong to the whole and compound, not to each component. For example, it is a horse that feels, not its bone or brain, as the eye is also a compound, but seeing is the work of the eye, not the work of any of its components. Therefore, the animal, which is something compound, has characteristics that none of its components have. So the animal is something over and above its components. Bahmanyar thinks the components in the animal are potential. Then he states a general rule: any compound in which unity is real, its components do potentially exist. Therefore, Bahmanyar considers the body parts of the living organism as a potential being and generally believes that the components of any compound that have true unity are potential. The potentiality of the components in a real compound does not that mean that the components are destroyed and a new thing is produced. The components are also available, but they do not have the effects they had separately before the composition comes into existence. In other words, the components have found a unique identity together and therefore have a new effect.. It seems that Bahmanyar has expressed the same idea that Dashtaki is looking for in the theory of unified composition. Therefore, it can be said that before Dashtaki, Bahmanyar has come up with the thought of a unity. Of course, Bahmanyar has not explained much about this, and Dashtaki is the first who has organized and completed this idea as a philosophical theory. (shrink)

I argue that practical knowledge can be understood as constituted by a kind of imagining. In particular, it is the knowledge of what I am doing when that knowledge is represented via extramental imagination. Two results follow. First, on this account, we can do justice both to the cognitive character and the practical character of practical knowledge. And second, we can identify a condition under which imagination becomes factive, and thus a source of ob-jective evidence. I develop this view by (...) extracting an account of self-knowledge via extramental imagination from the writings of Ibn ‘Arabi (1165-1240). (shrink)

Artikel ini merupakan hasil penelitian mengenai pemikiran Tan Malaka tentang mekanisme dan karakteristik sistem kapitalisme. Tan Malaka memiliki karya-karya yang membahas tetntang sistem ekonomi kapitalisme. Tan Malaka juga merupakan salah satu saksi hidup yang melihat dan megalami bagaimana perkembangan serta efek dari sistem ekonomi kapitalisme. Lebih dari itu Tan Malaka merupakan salah satu tokoh yang melawan kapitalisme sampai akhir hayatnya. Artikel ini menggunakan metode penelitian filsafat dengan teknik analisis studi historis-faktual tokoh yang berfokus pada pemikiran salah seorang filsuf atau tokoh, (...) baik pada topik tertentu dalam karyanya, maupun dalam seluruh karyanya yang kemudian dianalisis sebagai sebuah pemikiran filsafat. Hasil penelitian ini adalah bahwa mekanisme sistem kapitalisme lebih merupakan proses produksi yang hanya bisa berlagnsug jika syarat-syaratnya terpenuhi. Karakteristik sistem kapitalisme adalah eksploitasi secara terus-menerus. (shrink)

Penelitian ini difokuskan pada pemikiran Aristoteles mengenai ekonomi yang diletakan dalam bingkai filsafat. Sehingganya ini adalah penelitian filsafat, jelasnya filsafat ekonomi Aristoteles. Dikatakan demikian karena aspek utama yang hendak diungkap dalam pemikiran Aristoteles adalah syarat-syarat keberadaan ekonomi yang merupakan problem ontologis dalam filsafat. Penelitian ini menggunakan metode kualitatif dengan teknik studi historis-faktual mengenai tokoh. Serta menggunakan Ontologi realisme kritis sebagai pendekatan analisis. Hasil dari penelitian ini adalah bahwa syarat keberadaan ekonomi adalah kesetaran substratum. Karena hanya dengan adanya kesetaraan substratum, maka (...) ada pertukaran yang tidak lain adalah syarat keberadaan ekonomi itu sendiri. (shrink)

Moderasi beragama merupakan bagian dari Rencana Pembangunan Jangka Menengah Nasional (RPJMN) 2020-2024. Untuk itu, segala upaya yang dilakukan untuk mengimplementasikan Moderasi beragama dalam berbagai bentuk perlu dilakukan. Kami menyambut baik kehadiran buku Moderasi Beragama: Implementasi dalam Pendidikan, Agama dan Budaya Lokal, yang ditulis oleh akademisi dari berbagai perguruan tinggi ini. Karena kehadiran buku ini menjadi salah satu bagian penting dalam memperkuat pemahaman dan praktik beragama yang moderat di tengah-tengah masyarakat Indonesia yang multikultur.

This article is a study of the biography and intellectual work of Tan Malaka as a figure. The study of the biography of Tan Malaka will look at factual life and the form of its important role. Through the study of the intellectual work of Tan Malaka, it will be seen how the factuality of the birth of the work and the changes it creates. For this reason, the method of philosophical research is used with the technique of historical-factual study (...) of figures. This technique focuses on the thoughts of one philosopher or figures both on a specific topic in his work and on his entire work. The sociological theory of knowledge is used as an analytical approach to uncover the factuality of Tan Malaka's biography and intellectual work. The result is that the biography of Tan Malaka is formed on the factual situation of colonialism, institutions, interactions with various people, and various languages and Sciences. While the intellectual work of Tan Malaka is the result of his struggle with various factualities. (shrink)

خواجه نصيرالدين طوسي در زمرة بزرگ‌ترين و پرنفوذترين عالمان مسلمان سدة هفتم هجري به شمار مي‌رود. بخش عمده‌اي آثار وي ناظر به آثار و آراء فخرالدين رازي و در دفاع از فلسفه و ارائة كلامي درست و متين تدوين شده است. خواجه علاوه بر كلام و فلسفه، آثار عرفاني نيز دارد. مشكل مطالة آثار وي اين است كه گاه وي در كلام به مطالبي معتقد شده و در فلسفه از آنها دست برداشته است. وي همچنين با پذيرش محوري‌ترين آموزة عرفان (...) اسلامي، از سطح فلسفة رايج نيز گذشته است. برخي معتقدند كه خواجه نصير نيز مانند عده‌اي ديگر از انديشمندان، دچار تحوّل فكري شده و اين اختلاف‌ها مربوط به دوران‌هاي گوناگون فعاليت علمي و معرفتي وي بوده است. اين مقاله نشان مي‌‌دهد كه خواجه نصير هم ‌زمان همة اين سطوح انديشه را داشته است و نمي‌توان او را دچار تحوّل فكري دانست. درحقيقت، سه سطح طولي انديشه خواجه، به ترتيب عبارتند از: كلام، فلسفه و عرفان. در اين مقاله، با ارائة نمونه‌هايي، وجود اين سه سطح در كار وي، اثبات شده است. (shrink)

Abstrak Artikel ini mencoba mengungkap faktor-faktor pendorong berkembangnya Salafisme dalam globalisasi. Alasannya adalah globalisasi menuntut keterbukaan sementara gerakan Salafisme bersifat defensif, proteksionis, rigid, puritan dan radikal, yang semesntinya tidak dapat berkembang dalam dinamika kehidupan global, tapi justru berkembang dengan pesat. Untuk mengungkap faktor-faktor tersebut dilakukan analisis terhadap perkembangan globalisasi dan perkembangan Salafisme itu sendiri. Analisis itu dilakukan dengan metode penelitian kualitatif dengan pendekatan analisis Islam politik kontemporer yang difokuskan pada teori globalisasi, indentitas, dan ideologi. Hasilnya adalah bahwa terdapat dua faktor (...) berkembangnya Salafisme dalam kehidupan global yakni, krisis identitas dan politik identitas. Krisis identitas merupakan faktor yang disebabkan oleh globalisasi itu sendiri yang kemudian diartikulasikan atau dimanfaatkan oleh gerakan Salafisme. Sedangkan politik identitas meruapak strategi taktis yang digunakan oleh Salafisme. (shrink)

Pada masa kolonialisme, sebagian besar wilayah-wilayah Muslim takluk ditangan negaranegara kolonial. Dalam konteks ini, dakwah Islam serta gerakan-gerakan Islam, dan pemikiran tentang Islam dari para tokoh Muslim terarahkan pada perlawanan terhadap kolonialisme. Salah satu di antaranya adalah Tan Malaka, yang merupakan seorang Muslim dengan pemikirannya yang berhaluan Marxis. Artikel ini mengkaji pemikiran Islam Tan Malaka dalam konteks dakwah Islam. Untuk itu digunakan metode filsafat untuk menemukan posisi dan tujuan dakwah Islam Tan Malaka. Hasil penelitian ini adalah bahwa posisi Tan Malaka (...) dalam dakwah Islam terletak pada konteks kolonialisme dan gerakan Pan-Islamisme. Tujuannya berupaya mangajak Komunisme bekerja sama dengan Pan-Islamisme. (shrink)

حقايق اندماجي مقام ذات، حيثيات، احوال و صفات آن ذات بسيط اند. ازآنجا كه اين حقايق، تفصيل نيافته و تعينات ذات نيستند، در ذات مستهلك اند. حقايق اندماجي، كثرتي بالفعل را در ذات ايجاد نمي كنند و در غيب ذات، مخفي اند؛ يعني ظهور ندارند. اين حقايق، از جهت واحد بر ذات صادق اند، يعني حيثيات جهت واحد ذات هستند. عارفان مكتب ابن عربي، از واژگاني مانند استهلاك، اندماج، استجنان، اجمال، كمون و قوه، براي اشاره به اين حقايق استفاده كرده (...) اند. آنان تبيين هايي دربارة چگونگي حضور اين حقايق در متن ذاتي كه بدان موجودند، ارائه داده و از مثال هايي نيز براي دريافت بهتر آنها استفاده كرده اند. از نظرگاه عرفاني، اين حقايق را بايد داراي نحوه اي ويژه از موجوديت مجازي يا بالعرض دانست. اين نوشتار، از حقايق اندماجي با تأكيد بر مقام ذات بحث مي كند. كمالات و شئون ذاتي مقام ذات، مهم ترين مصداق حقايق اندماجي در عرفان محيي الديني هستند. اما اصل بحث عموميت دارد و دربارة ساير مصاديق اين حقايق نيز جريان دارد. (shrink)

Buku ini mengeksplorasi gagasan Islam Tan Malaka yang kemudian dikarakterisasi sebagai pemikiran Islam Progresif dengan menggunakan teori sosiologi pengetahuan yang dirumuskan oleh Peter L. Berger dan Thomas Luckmann serta filsafat ilmu realisme kritis Roy Bhaskar sebagai pendekatan analisis. Hasilnya adalah konsep Madilog sebagai metode Islam Progresif yang melahirkan konsep tauhid sebagai landasan keberadaan keadilan sosial yang kemudian menjadi landasan bagi Hak Asasi Manusia (HAM), kesetaraan gender, pluralisme, dan kesatuan umat. Konsep-konsep tersebut saling berhubungan secara syaratual berdasarkan prinsip kausalitas dan hukum (...) dialektika. Konstruksi konseptual inilah yang disebut dengan Islam Progresif Tan Malaka. (shrink)

Bradley proposes a regress according to which, any theory that considers external objects as a unit composed of multiple components is flawed. Since most tropists consider the concrete object to be composed of coexisting tropes, Bradley's sregress embraces tropism as well. Maureen is of the opinion that Bradley's view about the existence of a relationship is incorrect and that a relationship is something that has an existential dependence on its surroundings, and based on this, he has resolved the problems of (...) Bradley's regress. However, based on an understanding of Allameh Tabataba'i's statements and analysis regarding the existence of a relationship, it is possible to criticize Maureen and consider the dependence between the relationship and its surroundings to be two-way. In addition, although Maurin's view solves the problem of Bradley's regress, it seems incompatible with the tropism. In this article, after a brief look at tropism, Bradley's regress is presented, and then this problem for tropism is explained. Next, Maureen's solution is proposed and after that, this solution is criticized and defended from the point of view of internal and mutual dependence between the relationship and its surroundings. (shrink)

Thomas Aquinas and Mulla Sadra both criticized the previous theories on the soul-body problem, which held that the body is a mere instrument in the employ of the soul. Instead, they, following Aristotle, regard the connection between the soul and the body as form and matter since, they thought of it as an essential connection not accidental. Despite this initial similarity there are differences between Aquinas and Sadra on this problem which in the end lead them to two distinctive results.

John Hick’s theory concerning plurality of religions is an ontologic pluralism according to which all religions are authentic ways for man to attain the "real an sich". Gods of religions are real as perceived and veridical hallucinations; while the “real an sich” has ineffable substantial and trans-categorical properties. Hick’s view suffers from several problems. As a second order analysis of religions, Hick’s view is not a correct one. To reject naturalism, it falls into an epistemological circle, where distinction between formal (...) and substantial properties fades away. It seems that Hick is captured by a category mistake in the presentation of his own theory concerning authenticity of all religions to attain the "real an sich". (shrink)

Suhrawardi is a renowned philosopher famous for his thoughts on the philosophy of Illumination. His thoughts are contained in his mangnum opus, The Wisdom of Al-Isryq (Hikmat Al-Isryq). This study aims to reveal the prominent aspect of various political dimensions in his work, whose primordial focus was on the aspects of the political system and the concept of power. The political system and the concept of power were then characterized as a political philosophy of Illumination. For this reason, this study (...) not only uses a qualitative method with factual historical study techniques regarding figures but also uses an analytical approach to the theory of sociology of knowledge by Peter L. Berger and Thomas Lucmann and the theory of socio-political philosophy of al-Farabi's emanation. The sociology of knowledge is used to analyze the social dimensions involved in the formation of Suhrawardi's thoughts. Meanwhile, the socio-political philosophy of emanation is used to characterize the system and the concept of political power contained in the Wisdom of al-Isryq. The study concludes that the political system contained in the Illumination philosophy is divine, theocratic, and based on the concept of power in the form of self-control. (shrink)

There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one (...) hand, “צַדִּיקִ” has been used in Psalms either as an attribute of God or as a description of some peoples and on the other, “صالح” has been used in Quran for describing either some peoples or their acts, (b) These two words have similar usages in Psalms and Quran to the extent that they have been used for the description of some peoples and (c) the Quranopsalmic use of this notion can be linked with the concept of “divine selection(istifā)”. (shrink)

In this paper a new model of mind is proposed, to do so, at first it was assumed that our physical world a new structure and the mind defined in this context. In this model, the planets are massive curvature of time-space continuum that has made a trapping physical reality that we are located within. Then the mind is defined as an hourglass structure with half bulb within the physical reality and half out of it. This model with attention to (...) figures perhaps might be able to explain some mental states and disorders. (shrink)

Progressive Islam is a relatively new Islamic movement in the dynamics of the Contemporary Islamic movement. Progressive Islam places the domination of the social system of capitalism as its main problem. Progressive Islam aims to create change, which is pursued through the realization of its agenda, one of which is formulating a reality-based method of thinking. The problems and agenda of Progressive Islam parallel the problems and formulation of method of thought Tan Malaka. Tan Malaka has been against the social (...) system of capitalism. Tan Malaka has a methodological work based on reality, MADILOG. This study aims to show the parallels between Progressive Islam and Tan Malaka, and to position MADILOG as a method of Progressive Islamic thought. This study uses qualitative research methods with literature study techniques. The data in this study were analyzed using the sociology of knowledge approach and the philosophy of critical realism. The result is that the parallel between Progressive Islam and Tan Malaka lies in four aspects. Then, MADILOG can be positioned as a method of Progressive Islamic thought. (shrink)

Sebagai pedoman al-Qur’an harus dipahami secara tepat dan benar. Upaya untuk memhami al-Qur’an telah dilakukan oleh umat manusia pada setiap zaman, terutama oleh para mufassir. Hal ini kemudian melahirkan metodologi tafsir al-Qur’an yang terdiri dari beragam jenis metode tafsir. Artikel ini membahas tentang empat jenis metode tafsir al-Aqur’an. Keempat metode itu adalah metode tafsir ijmali (global), metode tafsir tahlili (analitik), metode tafsir maudhu’i (tematik), dan metode tafsir muqaran (komparatif). Metode-metode ini dijelaskan satu persatu meliputi difinisi, kelebihan dan kekurangan, serta contoh (...) hasil penafsirannya. Untuk itu artikel ini menggunakan metode penelitian studi pustaka dengan pendekatan filsafat. (shrink)

Phonological change of vowel length in Farsi -/- Author / Authors : Reza Heidarizadi Page no. 50 - 55 Discipline : Persian Linguistics/language Script/language : Roman/English Category : Research paper Keywords: Farsi vowels, vowel length, Compensatory lengthening.

This article examines the relationship between progressive Islam, Marxism, and Tan Malaka. Progressive Islam is one of the new movements in contemporary Islamic dynamics. Marxism is a tradition of thought. Tan Malaka is one of the Muslim leaders who uses the tradition of Marxism in every thought and struggle. This article uses the method of philosophy with the technique of historical-factual study of figures. Data analysis uses the concept of externalization from the sociological theory of knowledge. The result is that (...) Marxism is one of the external spaces of progressive Islam, where its characters externalize. Similarly to progressive Islamic figures, Tan Malaka also externalized Marxism, so that he could have knowledge about Marxism. Thus Marxism became the connecting bridge between progressive Islam and Tan Malaka. This is the relationship between progressive Islam, Marxism, and Tan Malaka. (shrink)

The research team of Madrasah Tsanawiyah Negeri 1 Bolaang Mongondow Timur has a work program called NGOBRAS RISET (Talking About Research). NGOBRAS RISET is a mentoring and training activity on research and writing scientific papers. The purpose of this activity is to provide research training and write scientific papers for students and teachers accompanying the research group. In NGOBRAS RISET IV MTs Negeri 1 Boltim invited two assistants to discuss the research proposal prepared by the research team group. In the (...) process of training, they are given knowledge about the procedure for conducting research and writing scientific papers. The results show that the MTs Negeri 1 Boltim research team group can understand the procedures for research and writing scientific papers, as well as the shortcomings contained in the proposal of the MTs Negeri 1 Boltim research team group can be overcome. (shrink)

جان هیک با وام گرفتن از مفهوم «دیدن به عنوان...» ویتگنشتاین و تعمیم آن به کل تجربه‌های ادراکی و نیز وام‌گیری از تمایز کانتی میان نومن و فنومن میان «حقیقت فی نفسه» و «حقیقت عند المدرک» تمایز می‌نهد . حقیقت فی نفسه همان خداوند در عالم واقع است و حقیقت عند المدرک همان تصوری است که در هر دین از خداوند ارائه شده است. دوتمایز ذکر شده مهم‌ترین مبنای معرفت شناختی نظریه کثرت گرایانه هیک را در باب ادیان تشکیل می‌دهند. (...) به نظر می‌رسد نظریه ادراک و نظریه توجیه در نظریه کثرت گرایانه هیک در باب ادیان از نوعی ابهام برخوردار هستند. (shrink)

This paper aims to understand how we reason from historical premises to normative conclusions, tracing this question through the work of Muhammad Iqbal. On our reading, he wavers between two views of history, one a kind of natural science, and the other akin to religious interpretation. These tell different stories about the lessons we draw from history.

This research aims to investigate managing information and planning for the participation of health charities. With the Covid-19 outbreak, it was important to use information systems to optimize health management. The correct processing of information is the basis for better use of health charities’ participation. Using the snowball technique, and semi-structured interviews, 47 experts and non-experts in Fars province were asked for their opinions. Next, based on the fuzzy network analysis, important factors were prioritized. Four categories and 8 important criteria (...) were identified. To prioritize the effective aspects of the participation of health charities in Fars province, a network analysis technique was used via MATLAB software. Strategy and programs with a normal weight of 0.34 showed the highest priority. Research and education with a normal weight of 0.26 received the second priority. Laws and regulations with a normal weight of 0.24 were placed as the third priority. Based on the obtained results, creating strategy and planning, training and building cultural in this field, ease of rules and regulations as well as planning of financial resources play an important role in managing the participation of health donors. With precise planning of health programs, donors see the transparency of decisions. They check the part that needs financing and equipment completion. Because the quality of plans and programs, effectiveness and efficiency of strategies, and the quality of results depend on the decisions made by donors. (shrink)

Par risques majeurs, on entend ceux qui s’attachent à des événements dont les conséquences défavorables, pour l’humanité ou pour l’environnement, sont d’une gravité exceptionnelle. On n’ajoutera ni que ces événements sont d’une intensité physique extrême, ni qu’ils surviennent rarement, car ce n’est pas toujours le cas. Seuls des risques majeurs de nature civile seront considérés dans cet ouvrage, et il s'agira, plus limitativement, de risques naturels, comme ceux d’inondation et de submersion marine, illustrés par la tempête Xynthia en 2010, de (...) risques technologiques industriels, comme celui d’une explosion d'usine, illustré par la catastrophe AZF en 2001, et de risques nucléaires, pour autant qu’ils mettent en jeu les dangers de la radioactivité, et qu’illustrent, hors de France, les catastrophes de Three Miles Island (1979), Tchernobyl (1986) et Fukushima (2011), -/- Conçu comme un rapport destiné au Conseil d'analyse économique (CAE) du Premier Ministre français, l'ouvrage comporte une introduction traitant du risque majeur pris en général (section 1). Dans sa partie principale, il aborde les trois risques majeurs qu'il a sélectionnés à travers les prismes successifs de la géographie et de la technologie (section 2), de l’histoire institutionnelle et juridique (section 3), enfin d’un bilan normatif accompagné de recommandations pour l'action publique (section 4). -/- Neuf compléments spécialisés, dus à d'autres auteurs, complètent l'ouvrage. Ils portent sur des aspects technologiques (F. Ménage; A. Quantin et D. Moucoulon; P. Saint-Raymond), juridiques (V. Sanseverino-Godfrin), économiques généraux (C. Grislain-Letrémy et B. Villeneuve; R. Lahidji; J. Percebois; A. Schmitt et S. Spaeter) et financiers (M. Pappalardo) et ils concernent principalement le risque nucléaire. -/- Dans cet ensemble de vaste format, on espère avoir su proposer, non seulement des évaluations et des préconisations destinées aux pouvoirs publics, comme il convenait au projet initial de rapport, mais aussi une synthèse qui soit utilisable par tous ceux - décideurs, scientifiques ou simples observateurs - que préoccupent les questions de risques majeurs. (shrink)

This paperaims to re-read Tan Malaka’s work related to the concept of social justice which he correlates with the concept of God in Islam. This needs to be done because researchers are hardly interested in Tan Malaka’s thoughts about the concept of God (Tauhid).But,in his work is found his commentary on the concept of divinity. This study uses qualitative methods with library research techniques. In analyzing the data of this study using the text critique method. Tan Malaka defines divinity as (...) the recognition of God’s power, the Oneness of God. This confession arises based on awareness of God’s laws in the universe. Based on these laws, Tan Malaka realizes that justice means equality,and enforcement of justice means enforcement of God’s laws. In this context, religious people will always base their actions on the principles of justice, so that the concept offered by Tan Malaka can be an answer to the reality of religious life in Indonesia. This keeps monotheism away from its basic concept as a liberator. This concept also strengthens the concept of anthropocentric theology which emphasizes the cultivation of monotheism in factual reality. (shrink)

Avicenna, beside his theoretical discussions about experimentation, practically applied his experimental method to natural sciences studies such as medicine, biology, and meteorology. His theoretical discussions subsume propositions concerning the conditions under which experimental knowledge is attained, the components of this knowledge and its functions. Some of these propositions are as follows: necessity of recurrent observations for acquiring experimental knowledge, certainty plus conditional universality of such knowledge, and its role as demonstrative premises. Investigating the application of his theory in natural sciences (...) propound two new features which were not elaborated in the theoretical discussions: fallibility of experimental knowledge and necessity of systematic observation. This research, using the analytic method and referring to both philosophical and scientific works of Avicenna, clarifies that a comprehensive definition of experimentation is dependent on considering extracted points from practical application of experimental knowledge, beside its theoretical components. (shrink)

Reza Adeputera Tohis. NIM. 231 408 036. “Pemahaman Ideologi Dan Gerakan Mahasiswa Gorontalo Abad XX (Studi Kasus Tahun 1990-2001)” Program Studi Pendidikan Sejarah. Fakultas Ilmu Sosial. Univesitas Negeri Gorontalo. 2013. Di bawah bimbingan Bapak Drs Darwin Une, M.Pd. dan Bapak Drs. Surya Kobi M.Pd. -/- Penelitian ini dimaksud untuk dapat mengetahui proses terbentuknya pemahaman ideologi mahasiswa Gorontalo dan pola gerakan mahasiswa Gorontalo abad XX khususnya pada tahun 1990-2001. Penelitian ini menggunakan metode penelitian Kualitatif-deskriptif. -/- Guna mendapatkan data mengenai masalah (...) di atas, maka di lakukan pengumpulan sumber yaitu wawancara dengan tokoh-tokoh yang dinilai penulis mengetahui banyak informasi mengenai masalah dalam penelitian ini dan melalaui sumber-sumber tertulis berupa buku dan arsip atau referensi yang terkait. Data yang terkumpul kemudian diperiksa validitasnya melalui teknik triangulasi sumber dan triangulasi teori. Selanjutnya data dianalsis dengan menggunakan analisis interaktif yang terdiri dari tiga komponen yaitu: reduksi data, sajian data dan penarikan kesimpulan/verifikasi. -/- Setelah melalui tahapan diatas maka ditemukan bahwa proses terbentuknya pemahaman ideologi mahasiswa Gorontalo abad XX khsusnya pada tahun 1990-2001, dibentuk oleh dua faktor yaitu: faktor pengetahuan dan faktor masalah sosial. Kemudian, pola gerakan mahasiswa gorontalo abad XX khususnya pada tahun 1990-2001, memilki dua pola gerakan yaitu: gerakan melalui demonstrasi dan gerakan melalui dialog. (shrink)

This research examines the implications of religious moderation on interfaith marriages in the city of Manado. The method used is qualitative with a case study approach; data collection is through observation, interviews, and documentation, which is then processed using the triangulation method. The findings show that religious moderation indirectly influences the sustainability of interfaith marriages in Manado. The implications are realized in the form of religious moderation, which aims to eliminate or minimize violence in the name of religion and uphold (...) diversity through upholding the values of tolerance, thereby increasing guarantees for the continuity of interfaith marriages. These implications become more complex than the laws governing interfaith marriages, especially the Marriage Law (UU Number 16 of 2019) and the Compilation of Islamic Law (KHI). The implications of religious moderation in interfaith marriages underscore the need for legal transformation that recognizes religious diversity as a social asset, encourages interreligious dialogue, and ensures that legal regulations do not hinder individual religious freedom. Encouraging policy reforms that respect differences in beliefs is crucial in creating inclusive spaces and respecting human rights in interfaith marriages. (shrink)

Feminism science is a science that makes women both the subject and the object of research. This study aims to reveal the social processes of the formation of feminism science. This research uses qualitative research methods with scientific theory study techniques, and uses the sociology of knowledge as an analytical approach. The result of this research is that the social process of the formation of feminism science takes place in three momentums, namely, externalization and objectification in which feminist movements and (...) thoughts emerge in three phases which provide the foundation for the formation of feminism science in its internalization momentum. (shrink)

The social reality of contemporary Muslims is characterized by the dominance of the social system of capitalism. As a reality, this system forces every individual or group of Muslims to live on the mechanisms of capitalism. The events of September 11, 2001, identified as being carried out by certain Islamist movements, are a tangible product of the mechanism, along with the response of other Islamic movements to Islamism itself. The social system of capitalism has contrasted the dynamics of Islamic movements, (...) both radical, moderate, and liberal. The dominance of the social system of capitalism and the dynamics of the Islamic movement are problems as well as triggers for the existence of Progressive Islam. These problems are the basis for the author to assume that Tan Malaka's Islamic thought has a Progressive Islamic character. In addition, Tan Malaka's Islamic thinking is also by progressive Islamic agendas, namely, formulating reality-based thinking methods, reconceptualizing tawhid, creating social justice, upholding Human Rights (HAM), gender equality, pluralism, and reviving the unity of the people. To prove this assumption, the author formulates two main problems, namely, what is the external reality of Tan Malaka Progressive Islam? What is the process of objectivization and internalization of Tan Malaka's Islamic ideas? This is answered using two theories, namely, the Progressive Islamic theory and the sociology of knowledge theory. The first theory is used to target Tan Malaka's Islamic ideas. While the second theory functions as an analytical approach (externalization, objectivization, and internalization). The conclusions of this study are: First, Tan Malaka's progressive Islamic externalities are the social system of capitalism, the dynamics of Modern Political Islam, and Marxism. Second, Tan Malaka's progressive Islamic objectivization process took place within the government institutions of the Dutch East Indies, the Indonesian Communist Party (PKI), the Communist International (Comintern), and the United Struggle (PP). Third, Tan Malaka's progressive Islamization is MADILOG as a method of Progressive Islamic thought, tawhid as the foundation of social justice, social justice as the foundation of Human Rights (HAM), gender equality, pluralism, and the unity of the people. (shrink)