Fathur Rozi

Bio: Fathur Rozi is an academic researcher. The author has contributed to research in topics: Argumentative & Criticism. The author has an hindex of 1, co-authored 1 publications receiving 4 citations.

RETHINKING THE BOOK OF TAHAFUT AL-FALASIFAH: Examining Al-Ghazali’s Argumentative Criticism Against the Thinking of Philosophers

Abstract: This study explains al-Ghazali’s argumentative criticism in Tahafut al-Falasifah. It aims to analyze the intentions of al-Ghazali’s argumentative refutation of other alleged rational thinkers considered by irfani epistemology as the cause of decline of Islam and to observe the method used by al-Ghazali in his argument. This study is a library research which is included in the qualitative research cluster. The result of study is that the intentions of al-Ghazali’s argumentative criticism are to discuss the twenty errors of Muslim philosophers, namely al-Farabi and Ibn Sina in matters of metaphysical philosophy. The method used by al-Ghazali is also the same as Aristotle’s criticism of Eudoxus, that is attacking Muslim philosophers in terms of the arguments they built, even labelling them as heretics and infidels/apostates. This method is known as argumentum ad hominem because it attacks Muslim philosophers when it comes to argumentation. It is built on the dialectical method of speech or in other terms known as jawab wa su’al which always recalls an imaginary trial.

The Qur’ān and Ḥadīth as source and inspiration of Islamic philosophy

Abstract: Viewed from the point of view of the Western intellectual tradition, Islamic philosophy appears as simply Graeco-Alexandrian philosophy in Arabic dress, a philosophy whose sole role was to transmit certain important elements of the heritage of antiquity to the medieval West. If seen, however, from its own perspective and in the light of the whole of the Islamic philosophical tradition which has had a twelve-century-long continuous history and is still alive today, it becomes abundantly clear that Islamic philosophy, like everything else Islamic, is deeply rooted in the Qur’an and Ḥadīth. Islamic philosophy is Islamic not only by virtue of the fact that it was cultivated in the Islamic world and by Muslims but because it derives its principles, inspiration and many of the questions with which it has been concerned from the sources of Islamic revelation despite the claims of its opponents to the contrary. 1

Telah Pemikiran Al-ghazali Tentang Filsafat

Abstract: Artikel ini menyajikan uraian-uraian tentang pemikiran filsafat al-Ghazali. Mencakup di dalamnya tentang fase-fase perkembangan intelektual dan pemikiran al-Ghazali mulai dari Thus dan pengembaraannya ke berbagai negara sampai kembali ke Thus lagi, serta karya-karya yang dihasilkan dalam pengembaraannya. Pengalaman intelektual dan spiritual pengembaraannya dituangkan dalam karya otobiografinya dalam kitab al-Munqidz min al-Dlalal. Di antara penilaian al-Ghazali tentang filosof, dalam dalam al-Munqidz: Pertama, pengikut ateisme (al-Dahriyyun); kelompok ini merupkan golongan filosof yang mengingkari Tuhan yang mengatur alam ini dan menentang keberadaan- Nya. Kedua, Pengikut faham naturalisme (al-Thabiiyyun); mereka merupakan golongan filosof yang setelah sekian lama meneliti keajaiban hewan dan tumbuh-tumbuhan (alam atau thabiah) dan menyaksikan tanta-tanda kekuasaan Tuhan. Ketiga, penganut filsafat Ketuhanan (ilahiyyun); mereka adalah golongan filosof yang percaya kepada Tuhan, mereka para filosof Yunani seperti Socrates, Plato dan Aristoteles, serta orang-orang yang mengekor pada pemikiran mereka. Artikel ini juga mengeksplor tentang kritikan tajam al- Ghazali tentang filsafat dan para filosof Yunani dan Muslim, di mana al-Farabi dan Ibnu Sina dikafirkan oleh al-Ghazali karena pemikirannya tentang keabadiaan alam. Pembahasan yang tak kalah menarik tentang al-Ghazali tentang fisika dan metafisika. Pemikiran metafisika, yang dibangun oleh al-Ghazali tidak bisa lepas dengan masalah ketuhanan (ilahiyyat), dan al-Ghazali dalam masalah ketuhanan, dia banyak mengikuti dan membentengi aliran Asyariyah. Kata Kunci: Al-Ghazali, Pemikiran, Filsafat, Metafisika

Dissecting the tahāfut al-falāsifah as the critism of ghazali against the muslim’s philosopy

Abstract: This research is the study of library research which raised the criticism of al-Ghazālī against the muslim philosophers in Tahāfut al-Falāsifah. And in this paper there are two questions; first, what is the purpose of al-Ghazālī in writing the Tahāfut al-Falāsifah? Second, Is it true that this work is representation of the conflict between philosophy and dogma; between revelation and the ratio; or between orthodoxy and heterodoxy. By using historical and content analysisto elucidate the criticism of al-Ghazālī against the muslim philosophers in Tahāfut al-Falāsifah. Then, the results of this research are, first al-Ghazālī wrote the Tahafut to do contestation against epistemology philosophical superiority claims, which was directed to their conclusions, instead of questioning the validity of logic as philosophical reasoning methodology. Second, the critism of al-Ghazālī cannot be seen as a reaction of orthodoxy or dogma against the philosophy. He should be viewed as a muslim scholar who has an important role in the naturalization of greek philosophical tradition and its adaptation to the building of islamic thought. Penelitian ini merupakan kajian kepustakaan yang membahas kritik al-Ghazali terhadap filosof Muslim dalam Tahafut al-Falasifah. Ada dua pertanyaan yang dibahas dalam artikel ini: Pertama, Apa tujuan al-Ghazali dalam tulisannya di Tahafut al-Falasifah? Kedua, apakah benar hal itu merepresentasikan konflik antara filsafat dan dogma agama; antara wahyu dan akal; atau antara ortodoksi dan heterodoksi. Dengan menggunakan analisis historis dan analisis isi, artikel ini akan memaparkan kritik al-Ghazali terhadap filosof muslim dalam Tahafut al-Falasifah. Hasil penelitian ini adalah, pertama tulisan al-Ghazali dalam Tahaut merupakan kontestasi melawan klaim superioritas epistemologi filsafat, yang mana tampak langsung dari kesimpulan mereka, daripada mempertanyakan validitas logis metodologi filsafat. Kedua, kritik al-Ghazali tidak bisa dilihat sebagai sebuah reaksi ortodoksi atau dogma melawan filsafat. Dia seharusnya dilihat sebagai cendekiawan muslim yang memiliki peran penting dalam menaturalisasikan tradisi filsafat Yunana dan mengadaptasikannya ke dalam bangunan filsafat Islam.