Interaction Between Religion and Philosophy

The relationship between religion and philosophy, in the view of experts, has similarities as well as differences. Religion and philosophy in grasping the truth have several similarities and differences. In religion, true truth must be guided by revelation or belief. The use of reason is only to enrich the analysis of truth. Whereas in philosophy, truth must be approached using reason through a process of reasoning. Although the truth presented by religion may be similar to the truth achieved by philosophy, religion still cannot be equated with philosophy. This difference is due to a different perspective. This article will focus on the relationship between religion and philosophy. There are several paradigms that are presented about the relationship of religion and philosophy including paradigms of contrast, subordinative, and integralistic. This paper will take the position of integrative paradigm.


The Contrast Paradigm
The first paradigm says that both religion and philosophy have different methods from each other in reaching for truth so it is also called the paradigm of contrast. In the case of religion, truth first rests on revelation or hadith, then is accepted in the heart through belief or faith; Then it will be strengthened by rational analysis and finally it will be accepted again by the heart as final truth or absolute truth. In this case, the philosophical explanation of its intrinsic purpose is not to seek the truth, because the truth has been guaranteed to be absolutely and final by revelation or hadith, but only to enrich the truth that has been voiced by the revelation with logical-rational arguments. 2 For this reason, the specific approach to religion is also called the dogmatic approach. That is, the dogmas of fundamental religious doctrines that most determine what is called truth and other tools, such as reasoning, are only secondary components. Even without the support of reason, the truth displayed by the revelation or hadith is sufficient, complete, absolute and final. The truth that has been ordained by revelation or hadith (religion) must not be questioned, contested, criticized, let alone doubt the validity of its value by the faculty of human ratio. In a dogmatic approach, the role of religious doctrine is absolute and reason only acts as an obedient helper to whatever is revealed by revelation. In the presence of the sacred command of revelation, reason becomes frozen, and is trapped in its creative creativity. 1 Juhaya S. Praja, Aliran-aliran Filsafat dan Etika, (Bogor: Kencana, 2003), p. 16. 2 See in Abid al-Jabiri, Formasi Nalar Arab, terj. Imam Khoiri (Yogyakarta: Ircisod, 2003), p. 121-216. Hanafi, Pengantar Teologi Islam (Jakarta: Pustaka Al-Husna, 2003). If so the religious approach in reaching for truth, then the philosophical approach is very diametrically different from the religious approach in reaching for truth. In the philosophical paradigm, truth must be explored through a framework of reason and reasoning with a number of questions, anxiety, and philosophical investigations. The final result in a philosophical tentative wandering of the truth yielded two possibilities: the insight into the truth he had reached could be accepted or rejected. If in a dogmatic approach, the results they achieve are certainly accepted and are absolute, in the philosophical spotlight, the results are not necessarily accepted, it may even be rejected and relative.

Interaction Between Religion and Philosophy
Talk about God and His existence, for example, philosophy will raise a number of critical-philosophical questions: Who is God? Is God Almighty, Perfect, Most Great with all the other attributes of perfection? Then how do you recognize God with all the perfection of attributes inherent in His Essence? Then how to prove His existence? Can His existence be known through the vast universe, sky, stars and oceans? Or through the phenomenon of human life with all the problems that surround it?
With the philosophical questions above, some philosophers finally discover who God is and the paths to His existence. Philosophers who have arrived at the realm of philosophical discoveries, framing their discoveries with a number of terms: cosmological, ontological, teleological arguments, divine or religious experiences, and moral arguments. 3 Nevertheless, it turns out that not all philosophers accept all these philosophical arguments. The second paradigm actually departs from disagreement with the first paradigm above. The distinction made in the first paradigm actually oversimplifies the problem, because in religion it includes empirical, rational, and spiritual dimensions. In this holistic meaning frame, the second paradigm is also called the integrative paradigm. In the Islamic context, in general there are at least three approaches to reaching the truth, namely the empirical approach, the rational approach that is specifically within the realm of philosophy, and the spiritual approach.
First, the empirical approach. The method of tajribi or the method of observation is through observing the senses that we have. By observing the senses, we can recognize the objects that are around us from various (five) dimensions, namely shape, sound, smell, touch, and taste. But for scientific purposes, who want to know things as they really are, our daily sense observations are not enough to give or perceive physical objects as they are, because it often happens that information that is often captured by conventional sensory observation is wrong. For example, the roar of lightning that we hear may not necessarily occur when we hear it. Likewise, the starlight that we saw last night, is not a star that exists today, but can be a star that is seven million years old, that is the amount of time needed by the star's light to reach our eyes. Thus, it is clear some of the weaknesses or limitations of these sensory observations. 6 For this reason, scientific experts formulated a number of steps to help refine sensory observation: (1) measurement. Measurement is an effective way to determine a more accurate measure of distance than can be perceived by the sense of sight. From measurements of distance (area and circumference) of an object (parcels of land), a field of science emerged called surveying. By directly measuring the distance or the size of the object we see, we can overcome the error of visual observation.
In addition to measurement, the second step (2) the method of sensory observation (observation), this can be done using assistive devices, such as a sophisticated observatory or telescope at this time that has enabled more accurate sense observation with regard to physical objects at a distance-such as objects in space (stars, planets, galaxies, supernovas, etc.) -or magnifying glasses, even microscopes for observing small objects, Second, the rational approach or demonstrative method. This is a rational approach using the mind that specifically becomes a philosophical study with the widest. If we refer to the Qur'an, etymologically, the term 'aql, reason, in its various forms is repeated 49 times. 10 Interestingly, all the words formed from 'aql, in the Qur'an are found in the form of verbs, such as ta 'qilun, ya'qilun,' aqala, na'qilu, and ya'qilu. This means, God prioritizes the mind in His servants and more than that, the mind must always be used actively (because the verb indicates an activity) to be useful, not static.
Likewise, the Qur'anic commands relating to reason and thought, such as the terms yatafakkarun, tatafakkarun, and yatadabbarun, all of which are explicit teachings from God so that we always use our minds in all aspects of life. Associated with the understanding of reason in various forms, the Qur'an also uses the word science in various forms and their meanings 854 times, is the second most word after the word Allah. 11 As we have understood, the optimal use of reason in thinking, analyzing, researching, and developing reason produces knowledge in its various forms, both natural sciences, social sciences, social sciences, humanity. , as well as science related to religion (religious sciences). 12 From some of the thematic evidence of the Qur'anic verse about reason and how it works broadly, it is clearly seen that the Qur'an strongly encourages Muslims to philosophize. From the perspective of the Qur'an, philosophizing here is nothing but a thought process in the broadest sense, not merely a product of thinking. Even philosophy also in the paradigm of the Qur'an is a kind of methodology of thinking towards all aspects of life: the universe, animals, human beings themselves, and God, the Creator.
Furthermore, in the perspective of Yusuf Qardhawi, the Qur'an uses the term ululalbab to show the potential and substance of reason to exist in human beings and to be utilized to the full. Ululalbab is what is defined as intellectuals, scholars, or intellectuals who are always praised by God. The term ulul or ulilalbab is repeated 16 times in the Qur'an. Uniquely, in one of the verses, the Qur'an describes ululalbab as intellectuals or intellectuals who wisely want to take the truth wherever it comes, by picking the best from the various sciences he listens to.
Let's look at one of the verses from the perspective of interpretive science: "Then deliver good news to my servants, those who like to listen to words, then follow which is Although the term qawl, textually means words or sayings, but the meaning pointed to by the word is far broader than mere words / sayings. The term refers to all forms of concepts of thought, science, methodology, or discoveries that have been constructed by others but contain truth. At this point, a scholar (ululalbab) must be able to filter critically-objectively to take the best.
In Muhammad Asad's perspective, the verse interprets that the word gives a description of those who are willing to test every religious preposition (in the broadest sense) under the spotlight of their own mind, then take which of those prepositions is acceptable to reason, and discard which who can't stand the test of reason. Asad cites al-Razi as saying that the verse is a complement to those who use rational argument (blasphemy al-aql), conduct critical discussions (nazhar), and make logical inferences This, of course, is a rationalistic interpretation, in accordance with al-Razi's reputation. While Muhammad Ali as-Sabuni, in his book Shafwat al-Tafasir (the Core of the Tafsir), explains that the verse is intended as a compliment to those who like to listen to al-hadith (narration or description) and al-kalam (rational discussion) regarding ideas or views, then follow which one is the best. As-Sabuni quoted Ibn Abbas as saying that those who act in this way are able to recognize what is good and what is bad, or, in other words, critical spirits. 13 Furthermore, the end of the verse says: ulaika al-ladzinahadahum Allah, waulaika hum ululalbab. Let's look at the praise of Allah at the end of the verse through the perspective of our commentator Quraish Shihab in his Tafsir Al-Mishbah. According to our commentator, the word of Allah ulaika al-ladzinahadahum Allah -they are -those whom Allah has indicated, suggest that it is the nature of Allah's guidance, and that guidance is to crave the truth and full readiness to follow it wherever it is found -that is hidayah Divine globally, and that is where all the detailed Divine guidance comes.
The word hum -they, after previously called the word ulaika -they, functioned to specialize the intended reference only to those spoken of in this verse. As if other than those not discussed here -even though they also obtained guidance, the level and quality of the guidance they obtained cannot be compared with the guidance obtained by those discussed, to the extent that the others have not yet obtained His guidance. 14 Through the paradigm of the Qur'an, with verses that explore about reason, thinking activities, and scholars (ululalbab), to find that there is no conflict between philosophy (which uses reasoning of the mind) with religion and a scholar (ululalbab) which in fact will be inclusive, open to science from wherever it comes. The merging of philosophy with religion and the inclusiveness paradigm of truth from wherever it comes again is exemplified very well by Muslim scientists and philosophers of the classical era from Al-Kindi, Al-Farabi, IbnRushd, Mulla Sadra, to Muhammad Iqbal.
The first philosopher, Al-Kindi, for example, departed from the premise of the principle that the main purpose of philosophy is to find the nature of everything and its essence of the initial truth, namely God, as well as the purpose of religion. Thus, there is no contradiction between religious truth and rational truth, because both are appearances of one truth. With this Aristotelian approach, Al-Kindi tried to convince philosophical truths to be achieved through pure reasoning.
Al-Kindi counters jurists and theologians who reject pre-Islamic ancient sciences (al-'ulum al-awail or Greek philosophy) with affirmative statements, "We should not be ashamed of acknowledging a virtue and taking it from wherever it comes," even if it comes from someone who is very different from us, because there is no priority in finding the truth except the truth itself ". In fact, he claims those who reject philosophy as "Those who are strangers to the truth and wear the crown of truth that they have no right to wear". 15 A few decades later, Al-Farabi voiced that there is no contradiction between religion and philosophy because both express one truth. If philosophy expresses it directly, demonstratively, religion expresses it through imaginary symbols / intuition and reflection.
Philosophers understand it with reason, that is through the burhani process which is only possible in this way it can be directly related to "active reason" (al-qaql al-fa'al), whereas the Prophet accepts it directly from his own source, through his intuition. 16 Interaction Between Religion and Philosophy | ZAPRULKHAN | EDUGAMA Vol. 5 No. 1 Juli 2019 | 51 About two centuries after Al-Farabi, Ibn Rushd appeared to want to repeat the philosophical project of Al-Kindi and Al-Farabi with richer and deeper discourses. Ibn Rushd emphatically requires people who are trained in thought to study philosophy and use demonstrative syllogism in searching for truths which he sees as the most perfect type of reasoning. He shouted openness in accessing philosophical knowledge even though it came from people of different religions. Illustration: a tool used to slaughter, then its validity as a means of slaughtering has nothing to do whether it is a tool of a religious person or not.
However, IbnRushd retained an awareness of the universality and historicity of knowledge by saying: If the ancient sciences (Greek Philosophy) turned out to be in accordance with truth, then he would accept them happily while thanking them. If this is not in line with the truth, we must underline, remind the public about this while forgiving the authors. 17 Once Ibn Rushd's masters presented philosophical concepts that did not conflict with religion, were even highly recommended and became an integral part of religion.
Most of the philosophical discourses documented in his works impressed Europeans and appreciated them positively. Ibn Rushd's philosophical works were translated into European languages, analyzed, studied and applied well so as to inject some of the influences that led to European progress. struggle such as a ritual in which a salik seeks to clean himself from all forms of disobedience, both outwardly immoral or immoral. After the process of takholli, just enter tahalli by decorating yourself with noble morals, such as sincerity, blessing, tawadhu, generous, qona'ah, tawakal, and others. Finally, when the process of takholli and tahalli is truly realized, only then with the permission of Allah a salik will experience tajalli, a spiritual enlightenment in which one witnesses the phenomenon of the unseen world with the sharpness of the bashirah, the eyes of his heart.

Subordinative paradigms
The third paradigm actually wants to remind firmly that the religious approach is more holistic in capturing reality, especially spiritual reality and the experience of human return to the Creator rather than the philosophical approach. Because religion, with an element of belief, an element of faith, not only understands but also experiences, whereas philosophy only seeks to understand not experience. If the philosophical approach is like seeing the reality of truth from a distance, not up close, then the religious approach actually sees the reality of truth up close while simultaneously touching and feeling it.
The greatest psychologist in the United States, William James in his masterpieces, The Varieties of Religious Experience, illustrates that religious experience goes beyond philosophical analysis. Even the power of religion, for James is not only beyond philosophy but also beyond morality. Morality might follow and obey the Creator. But morality may obey it with a heavy, frozen heart, and never stop feeling it as a burden. For religion in its manifestations which are strong and perfectly developed, service to the highest will never be considered as a burden. Tedious surrender was left far away, and was replaced by a mood of acceptance, which ranged from joyful peacefulness and enthusiastic coming of peace that is full of happiness, deep breathing full of calm, and the present is eternal, without the need to worry about a conflicting future.

Thus, religion makes what is in other cases an obligation an easy and pleasant
thing. If religion is the only intermediary that can produce results like this, the urgency of religion as a human faculty will not be denied. Religion will become an essential organ in our lives, carrying out functions that cannot be performed by other parts of our nature so well. 24 Both philosophy and morality are another part pointed out by James about his complete inability to aim at the nature of authentic religious experiences in addition to the religious experiences experienced by religious people themselves. For borrowing James's words: "Philosophy lives in words, but truth and fact well into our lives in ways that exceed verbal formulation". 25 In the context of this meaning, religion is nothing but a kind of total reaction of a human child to life, man's total reaction upon life. 26 In connection with this, James gives an example of the authentic religious attitude of religious people that will not be found in any philosophical discourse: In this context, said Wilfred Cantwell Smith: 'Faith is an engagement; it is the ability to see and respond, 28 at the same time '. Engagement factor, this involvement in the religious approach necessitates the experience that distinguishes it from the philosophical approach which requires only knowledge. "There is a difference, writes Cantwell Smith, between knowing a teaching about salvation, on one hand, and experiencing being saved, on the other. There is a difference between knowing that Islam involves submitting one's will to God's will, as revealed in the Qur'an, and truly submitting personal will. There is a difference between having an accurate picture of a pattern of sacrifice and actually sacrificing what a high-value person sees, or experiencing himself as a sacrifice. 29

C. Conclusions: Integralistic Paradigm
Reflecting on the explanation above, we can understand that in the perspective of Islam, philosophy or science in the broadest sense becomes part of our diversity. If we return to the core of our discussion, then we might be more inclined to the second paradigm, the integrative paradigm that unites science, philosophy and mysticism. The three regions are a unit that is highly recommended by Islam. For this reason, it is very appropriate that Yusuf Qardhawi said that knowledge for Muslims is religion, and religion for Muslims is science.
Science for us is religion, it is meant that our holy book and the Sunnah of our Prophet invites knowledge and considers it as worship and faridhah, both religious and worldly. Or be it science derived from revelation or science derived from the universe.
God's revelation is God's command, and the universe is His creation. Thus, there is no contradiction between His creation and His commandments.
While the notion of religion for us is science, it is meant that our religion does not stand on the attitude of imitation and parrot our great ancestors or leaders. On the contrary, knowledge, and knowledge means religion. Therefore, there is no dichotomy between religion and science. That is, in the ideal level of the Qur'anic paradigm, every person who is religious should have knowledge and everyone who has knowledge, who has used his intellectual faculties to become people of knowledge, must be religious. 31 In the historical landscape of classical Islamic civilization, we have witnessed that religion and philosophy, religion and science, faith and philosophy, and faith and science are organic unity that are inseparable from one another. In the touch of Muslim philosophers, between faith and philosophy incarnates an integrated, integral, and indeed organic relationship that cannot be separated from one another.
At this point, we must hear the appeal of contemporary Muslim scholars that we must dare to take science, science and philosophy back from the hands of Westerners and Europeans as our lost property. Both science, science and philosophy are part of the religion and diversity of all of us. Finally to see the urgency of philosophical studies for Muslims both today and in the future, let me close the discourse of this chapter with the appeal of the great Muslim scientist of Pakistan, Fazlur Rahman: "Philosophy is however a perennial intellectual need and has to be allowed to flourish both for its own sake and for the sake of other disciplines, since it inculcates a much-needed analytical-critical spirit and generates new ideas that become important intellectual tools for other sciences not least for religion and theology. Therefore a people that deprives itself of philosophy necessarily expose itself to starvation in terms of fresh ideas-in fact it commits intellectual suicide". 32