Al-GHAZALI DAN OPOSISINYA TERHADAP FILSAFAT
Article Sidebar
Main Article Content
Abstract
Al-Ghazali was a controversial figure. Many scientists adore him but many others condemn him. Hundreds of books have been discussed about his thinking. Thus it until now still remains interesting to study. Prominent Al-Ghozali has been and is still one of the biggest figures in the Muslim world similar to the position of August and Aquinas in the Christian world. Even some schoolars from Islam (particularly Sunni) and from Europe have looked Ghazali as a multidimensional characters, he was a theologian, philosopher, sufi and jurist. However, some Muslims consider al-Ghazali as the cause of the decline of Islam, because of his book Tahafut al-Falasifah. In fact Muslims are not ready with different opinions. Due to the differences of opinion in theology, hundreds or even thousands of peoples have been the victims throughout the Islamic history. The paper will discuss about the controversial thought of Al Ghazali, namely: the problem of natural immortality, The God’s knowledgement on universal problem not the particular one, and the resurrection of the body in hereafter. In spite of the strong opposition of al-Ghazali’s philosophy, the opposition only covers on the issues of his metaphisics thought and concealing another aspect such as using Aristotelian logic to think about God.
Article Details
Authors who publish with this journal agree to the following terms:
- Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a Creative Commons Attribution 4.0 International License that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.
- Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.
- Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work.
How to Cite
References
Corbin, Hendry, History of Islamic Philosophy, USA: Columbia University Press, 1993
De Boer T.J, The History of Islamic Phylosopy in Islam, New York: Dover Publication, 1967
Dunya, Sulaiman, Tahafut al falasifah li al-Imam al-Ghazali, Mesir: Dar al-Ma’arif, 1966
Ghazali, Abu hamed, Maqosid al-Falasifah, Kairo:Dar al-Ma’arif, 1960
Ghozali, Abu hamid, Al-Minqidz mi al-dhalal, Kairo: Dar ,al-Kutb al-Haditsah 1974
Ibn Rushd, Fashl al-Maqal fi ma baina al-Hikmah wa al-Syari’ah mina al-ittishal, Muhammad Imarah ed, Kairo:Dar al-Ma’arif, 1972
Kamal Zainul,Kontroversi disekitar ketokohan al-Ghazali, Azyumardi Azra,ed, Jakarta:Paramadina,1993
Krarnears, Shorter Encyclopedia of Islam, Leiden, tp, 1953
Lapidus, Ira, Sejarah Umat islam I, terj. Ghufron AMas’adi, Jakarta: Raja Grafindo Persada, 1999
Leimen, Oliver, Pengantar Filsafat Islam, terj. Amin Abdullah, Jakarta: Rajawali Press, 1985.
Madkur, Ibrahim Salam, Al-Ghazali Filosuf, dalam:Departemen Tinggi Pendidikan dan kebudayaan, 1961.
Nasr, Syyed Hussein, Islamic Life and Thought, New York: University of New York Press, 1981
Nasu tion, Harun, Filsafat dan Mistisisme Dalam Islam, Jakarta: Bulan Bintang, 1978
Nicholson, A Literary History of The Arab, Cambridge University Press, 1967
Rahman, Fazlur, Islam, USA: University of Chicago Press, 1979
Saliba, Jamil,Tarikh al-Falsafah al-Arabiyah, Bairut: Dar al-Libnany, 1973
Sami, Ali al-Nasysyar, Manhaj al-Baths Mufakkir al-Islami, Kairo:Dar al-Ma’arif, 1997
Watt, Montgomery, Islamic Philosophy and Theology,Endinburgh University Press, 1992.