Kedudukan Wahyu dan Akal dalam Penghujahan berdasarkan Ilmu Mantik
DOI:
https://doi.org/10.11113/sh.v9n4.1004Keywords:
Islamic research methodology, reason (aql), revelation (wahyu), Al-Qur'an, logicAbstract
This article focuses on the discussion about the positions of the human mind and prophetic revelations in Islamic research. In the usual Social Science research, only the human mind serves as the basis for proofs and theory of knowledge (epistemology). The research would reject prophetic revelations. In Islam, however, there is a consensus that prophetic revelations must be placed as better proofs and theory of knowledge over the the human mind. As such, what are the positions of prophetic revelations and the human mind in Islamic research? To answer this question, logic is used as reference. Logic is the study of arguments based on human reasoning, as defined in Islam. Logic also serves as a method of determining the validity of proofs which can be used in an argument. The questions which arise then, are: What is the position of the human mind in Islamic research? What is the order of priority between the human mind and prophetic revelations in an Islamic research? To answer these questions, this paperwork will use literary research and textual analysis to analyse the positions of prophetic revelations and the human mind according to logic. This article will study the definitions of the human mind and prophetic revelation in Islam. Then the positions of the human mind and prophetic revelations will be analysed in a logical discussion, to serve as a method to be used in Islamic research. The use of logic is observed as having cleared the confusion in determining the positions of the human mind and prophetic revelations in Islamic research. How the prophetic revelations are used in Islamic research in accordance to the Islamic research method is also discussed. The results of this research found that logic approves of both the “naqli†and “aqli†proofs. The human mind is actually recognised as a legitimate instrument for proofs in Islam but it cannot take precedence over prophetic revelations. Instead, prophetic revelations serve an important role in Islamic research. However, certain methods must be followed when using the prophetic revelations in Islamic research in order for them to be valid.
References
Al-Quranul Karim
Abu Abdullah Muhammad Ahmad Muhammad ‘Ulaisy. (1877). Idhah Ibda’ Hikmah al-Hakim Fi Bayan Bismillahi al-Rahman al-Rahim. Mesir: Matba’ah al-Wahbiah.
Al-Ghazali, Abu Hamid. (2010). Ihya al-Ulum al-Din. Beirut: Dar Sodir.
Al-Muhasibi, al-Harith Ibn Asad. (1971). Al-Aql Wa Fahmi al-Quran. Beirut: Dar al-Fikr.
Al-Jurjani, Ali Muhammad al-Syarif. (2000). Al-Ta’rifat. Beirut: Dar al-Kutub al-‘Ilmiyyah.
Al-Sa’diy, Abdul Malik Abdul Rahman. (2007). Syarh al-Nasafiyah Fi al-Aqidah al-Islamiyah. Amman: Matba’ah al-Azhar.
Al-Shanqiti, Muhammad Bin Mahfuz Bin Mukhtar Fal. (2007). Al-Dhau al-Musyriq Ala Sullam al-Mantiq. Beirut: Dar al-Kutub al-Ilmiyyah.
Al-Quasini, Hassan Darwish. (t.t). Syarh ‘Ala Matn al-Sullam Fi al-Mantik. Rabat: Maktabah Dar al-Iman.
Abdul Halim Mahmud. (1995). Islam dan Akal. Kuala Lumpur: Dewan Bahasa dan Pustaka.
Abdul Rahman Hj Abdullah. (2005). Wacana Falsafah Ilmu. Kuala Lumpur: Utusan Publications & Distributors Sdn Bhd.
Abdul Rahman Hj Abdullah. (2007). Falsafah Dan Kaedah Pemikiran. Kuala Lumpur: Utusan Publications & Distributors Sdn Bhd.
Ahmad Damanhuri. (2006). Idah al-Mubham Fi al-Ma’ani al-Sullam. Beirut: Maktabah al-Ma’arif.
Blaikie, Norman (2009). Designing Social Research. Cambridge: Polity Press.
H. Syukriadi Sambas. (2003). Mantik Kaidah Berpikir Islami. Bandung: PT Remaja Rosdakarya.
Ibnu Sina. (1992). Al-Najat Fi al-Mantiq Wa al-Ilahiyyat. Beirut: Dar al-Jil Li al Nashr Wa al-Tauzi’.
Ibrahim Abd al-Rahman Ibrahim. (1999). Al-Madkhal Lidirasah al-Fiqh al-Islamiy. Jarsh: Dar al-Thaqofah.
Lacey, A.R. (1996). A Dictionary of Philosophy. London: Routledge.
Manna‘ Qattan. (1998). Mabahith Fi ‘Ulum al-Qur’an. Beirut: Muassasah al-Risalah.
Manna‘ Qattan. (1987). Mabahith Fi ‘Ulum al-Hadith. Kaherah: Maktabah Wahbah.
Mat Rofa Ismail. (1997). Mantik Dalam Babak Pemikiran Ilmiah Tamadun Manusia. Kuala Lumpur: Dewan Bahasa dan Pustaka.
Muhammad Syukri Salleh. (1986). Beberapa Aspek Kesepaduan Ilmu Dalam Islam: Kes Ilmu Pembangunan Berteraskan Islam, Pendidikan Sepadu, Kumpulan Kertas Kerja 8 Universiti Kebangsaan Malaysia, Penerbit Universiti Kebangsaan Malaysia. hlm. 48-61.
Muhammad Syukri Salleh. (2008). “Kaedah Penyelidikan Berteraskan Islam: Keperluan, Kedudukan dan Hala Tujuâ€. Pemikir, Bil. 54, Oktober-Disember. hlm. 133-164. Diterbitkan Semula Dalam Siri Kertas ISDEV No. 8.
Muhammad Taqiy al-Mudarrisi. (1992). Al-Mantiq al-Islami: Usuluhu Wa Manahijuhu. Kaherah: Dar al-Bayan Li al-Tiba’ah Wa al-Nashr.
Mukhtar Yahya. (1972). Pertumbuhan Akal dan Memanfaatkan Naluri Kanak-Kanak. Jakarta: Bulan Bintang.
Neuman, W. Lawarence (2006). Social Research Methods: Qualitative and Quantitative Approaches. Boston: Allyn and Bacon.
Nuh al-Faqir. (2003). Abaqa al-Raihan Fi Ulum al-Quran. Amman: Dar al-Isra’ Li al-Nashr Wa al-Tauzi’.
Reevany Bustami, Eleesya Nasruddin & Norman Blaikie. (2006). Lima Falsafah Penyelidikan. Pulau Pinang: KnowledgeCraftsmen.
Yan Piaw, C. (2006). Kaedah dan Statistik Penyelidikan: Kaedah Penyelidikan. Malaysia: McGraw-Hill Education.
Yusuf al-Qardhawi. 1998. Al-Quran Berbicara Tentang Akal dan Ilmu Pengetahuan, terj. Abdul Hayyie al-Kattani, Irfan Salim & sochimien MH. Jakarta: Gema Insani Press.
