From the perspective of the Qur’an, investigating the concept of human nature becomes an intriguing subject for scientific exploration, with a particular focus on the term “muḥsin”. This word holds a wide range of interpretations within the Qur’an, encompassing both its semantic implications and its relevance to understanding humanity. This pursuit of understanding and learning within the realm of science, especially in academic lectures and research, aims to analyze the correlation between the concept of human nature and Islamic education as (...) they relate to the Qur’an and Ilmud dilalah (the science of semantics). This research is specifically oriented towards qualitative research, utilizing a literature review approach. Data was collected from online sources through literature searches on platforms such as Google Scholar, Scopus, and Siendirect. Data analysis involved a meticulous content analysis process. The findings of this study highlight the concept of “fiṭrah” as a divine endowment bestowed upon humans by God, defining their existence. Understanding the meaning of this inherent nature is deemed essential for all individuals, ensuring that God’s gift is not squandered and that one’s full potential is developed. Islamic education plays a pivotal role in this context, serving as a guiding force that helps individuals preserve and direct their innate nature, particularly in fostering trust and confidence in Allah. It emphasizes the importance of nurturing one’s full potential. In Islam, education is not only emphasized but also intricately linked with the philosophy of science when applied to Islamic religious education. It is understood that Islam, as a holistic religion, provides comprehensive guidance and education for Muslims. (shrink)

In the Quran, the Muslim Holy book, many verses refer to the human being and in many ways issues regarding mankind are dealt with. In the Quran the possibility of doubting God’s existence is ruled out as man has a particular nature. The aim of this paper is to disclose the very basic Quranic concept concerning human nature: Fitrah. According to the Quranic understanding, mankind has its origin in God; this understanding is based on the concept of Fitrah. (...) Fitrah is considered a natural component of the human being in which God and another Truth can be perceived through man’s existential experience. (shrink)

There are several primary questions which can lead to asking about the religious urgency related to the mankind’s life. “Is it available for a man to escape from the existence of religion?” “Why does a man need a religion? Why should Islam be born as a religion?” These questions are answered by M. Quraish Shihab based on his commentary. He stated that to have a belief for a man is a nature. While the reason that brings Islam as a (...) class='Hi'>fitrah religion is, it is a belief which was brought by the last prophet: Muhammad. The focus of this research is ‘how is the authenticity of the Islamic concept as the fitrah religion according to M. Quraish Shihab?’ This study aimed to analyze the perspective of M. Quraish Shihab as a fitrah religion based on the Qur’an, which points out to take any information about the authenticity of the concept of Islam as a fitrah religion. This research implements library research which applied hermeneutics method. The theory of Fazlur Rahman is used here, which strengthens to the double movement theory on tracking either the authenticity of the message or moral ideal as what outlined in Tafsir Al-Mishbah. Based on the research, it is concluded that the authentic meaning of the concept of Islam as a fitrah religion according to the Quraish Shihab is an exclusive belief and a positive behavior. All prophets are Muslims, but all humans alive after Prophet Muhammad should embrace Islam as part of their submission form to Allah by voluntary and peaceful ways. Non-Muslims should be persuasively introduced to Islam. Because do not embrace Islam not only ignoring fitrah but also denying Muhammad as the last prophet. Nevertheless, M. Quraish Shihab considers it’s important for Muslims to respect other religions in order to maintain social justice by living in peace, mutual understanding and cooperation without sacrificing their faith. (shrink)

Intuition (hads) as a function of 'aql, fitrah and khirad, according to Ibn Sina, not only constitutes the basis of all learning, and hence a way for arriving independently at new knowledge, but serves as means for verifying what has been studied and learned from others, representing direct insight into the true nature of reality as a coherent whole. Some questions remain, however, as to what distinguishes intuition from other kinds of cognition and what is so special about intuitive (...) knowledge and, furthermore, "How is intuitive knowledge possible or what are the conditions of intuitive cognition?" To provide an analytical account of Ibn Sina's thought and examine his statements on this matter is the aim of this article. (shrink)

This study challenges present-day dualisms and divisions, which are reflected in socio-political and intercultural dialogue. The aim of this study is to connect the philosophical discourse of the ninth-century House of Wisdom to modern conceptions of Islam by extending the dialogical rhetoric of that discourse. This study revisits the House of Wisdom, first, to invoke an inclusive, intercultural Islamic tradition that negates the circumscription of Islam by radical views. Second, it reintroduces the liberal arts as pedagogical tools that are central (...) to the Islamic wisdom tradition. Third, it explores the notions of Aql and Fitrah and how they prescribe Hikmah.Cette étude remet en cause les dualismes et divisions actuels qui se reflètent dans le dialogue socio-politique et interculturel. Le projet vise à établir un lien entre le discours philosophique de la Maison de la Sagesse du IXesiècle et les conceptions modernes de l’islam en étendant la rhétorique dialogique dudit discours. Le projet en question a également pour but de réexaminer la Maison de la Sagesse. Ce processus consiste d’abord à invoquer une tradition islamique inclusive et interculturelle qui contrecarre la vision limitée d’un islam radical. Puis, il consiste à réintroduire les arts libéraux comme outils pédagogiques au cœur de la tradition islamique de la sagesse, et finalement, à explorer les principes du Aql et de la Fitrah ainsi que la façon dont ils prescrivent la Hikmah. (shrink)