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IMPLEMENTASI SILOGISME DAN ANALOGI AL-GHAZALI DALAM KITAB IHYA' ULUM AL-DIN
The discussion of al-Ghazālī's thought is often isolated within the dichotomy of metaphysics and sufism. The glorification of this discussion indirectly shuts out his expertise in other branches of philosophy such as logic, where he wrote Mi'yār al-'Ilm, Miḥakk al-Naẓr, and al-Qisṭās al-Mustaqīm. Of course, these three works are not talking about the same themes and discussions. Each stands on its own style and characteristics. This research aims to review his logical discourse, especially the concepts of syllogism and analogy. Detailing the concepts of syllogism and analogy in his three works is the first step of this research. The next work is to examine the implementation of syllogism and analogy in Iḥya' 'Ulum al- Dīn which is a comprehensive representation of al-Ghazālī's thought. The extent of their role as the basis of argument construction in the Iḥyā'. The chapters chosen reflect specific scientific disciplines. Among others, 'Ilm (epistemology), qawā'id al-aqā'id (theology), halāl-harām (jurisprudence), and 'ajā'ib al-qalb (sufism). This research is a library research with documentation method. This means utilising written sources as the main reference. Primary data sources of formal objects use Mi'yār, Miḥakk, and Qisṭās. While the material object primary data is Iḥyā' 'Ulūm al-Dīn. The secondary data are al-Ghazālī's other works such as Maqāṣid al-Falāsifah and al-Mustaṣfā, as well as the works of other scholars such as al-Manṭiq 'inda al-Ghazali and Itḥāf al-Sādāṭ al-Muttaqīn which are commentaries on Iḥya'. The data collected is then analysed with the concept of syllogism and analogy. The research problem, First, how does al-Ghazali build the concept of syllogism and analogy in Mi'yar, Miḥakk, and Qistas? Secondly, how is the implementation of syllogism and analogy as the basis of argument construction in Iḥya' Ulam al-Din? The result of this study are, first, the concept of logic in Mi'yār is still thick with nuances of Greek terminology, Miḥakk is more adaptive to fiqh discourse, and Qisṭās is a full representation of logic dressed in the legitimacy of the Quran. Despite the evolution of terminology, all three agree that valid arguments can be constructed with syllogism (qiyās) and analogy (taḿśīl). Secondly, Iḥyā' 'Ulūm al- Dīn utilises these two patterns of reasoning as a fundamental basis in constructing various arguments. In the epistemology chapter, the hierarchisation and classification of knowledge is a logical implication of the implementation of syllogism. In theological discourse, al-Ghazālī did reject analogy, but syllogism strengthened the hegemony of the Asy'āriyyah as a school that combines naqlī and 'aqlī arguments in harmony. Analogy only became dominant in jurisprudence. In the discourse of sufism, syllogism is occasionally glimpsed and analogy has a larger portion as an approach in understanding abstract things. Thirdly, the implementation of syllogisms and analogies, which are part of philosophical discourse, shows that the content of Iḥyā' is also philosophical. Al-Ghazali, who has been portrayed as the destroyer of philosophy, in fact still utilises philosophy - specifically logic - in the construction of arguments in the Iḥya'.
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
NIM.: 22205011022 Muhammad Syamil Basayif
IMPLEMENTASI SILOGISME DAN ANALOGI AL-GHAZALI DALAM KITAB IHYA' ULUM AL-DIN (Text)
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297.261 Islam dan Filsafat, Filsafat Islam