Al-Kindi (English Version)

PREFACE

Praise praise the authors dedicate the presence of Allah SWT. who has delegated His mercy and grace, so I can finish this paper with the good. Blessings and greetings goes to the Prophet Muhammad who was sent to be rahamat all the worlds. Along with that, do not forget to say thanks to the author of the supervisor who has provided motivation in completing this paper.
This paper describes the epistemology of al-Kindi. Al-Kindi is a name derived from the tribe from which the embryo bakalnya, namely Banu Kindah. Kindah are descendants of the tribe Banu Kindah which had always been located in the south Peninsula classified Arabyang have an appreciation of culture is quite high and much admired. Meanwhile, Al-Kindi's full name was Abu Yusuf Ya'qub ibn Ishaq ibn As-Shabbah Imron bin Isma'il al-Asy'ad bin Qays al-Kindi. Born in the year 185 H (801 M) in Kuffah. Her father Ishaq As-Shabbah Kuffah was governor during the reign of al-Mahdi and Harun al-Rashid of the sons of Abbas. His father died several years after al-Kindi was born.
The author realizes the shortcomings of this paper. Because "There is no ivory that is not crack." Therefore, the advice and input from various parties is very authors expect to improve this paper and hopefully with the completion of this paper can be useful to the reader.


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CHAPTER I

INTRODUCTION


A. BACKGROUND

One of the leaders of Islamic philosophy is quite influential and has an important role in the development of science in the Islamic world, al-Kindi who have the complete name of Abu Yusuf Ya'qub ibn Ishaq ibn As-Shabbah Imron bin Isma'il al-Asy'ad ibn Qays al-Kindi. In the opportunity this time speakers will try to define the idea of al-Kindi concerning epistemology that will be described in Section Discussion. However, previous speakers want to give a general idea of epistemology, the epistemology which is the lifeblood of philosophy discuss the ins and outs of human knowledge, will always be an attractive material to be studied, because this is where the basics of knowledge and theory of human knowledge to be gained foothold and course materials so much discussion about knowledge.

B. Problem formulation

As for which are at issue in this paper is

• What is Epistemology?

• How the views of Al-Kindi concerning human knowledge?








CHAPTER II

DISCUSSION


A. UNDERSTANDING epistemology

The etymology (read: language), epistemology is a word combination that lifted from two Greek words, namely episteme and logos. Episteme meaning knowledge, while logos are commonly used to indicate the existence of systematic knowledge. Thus epistemology means of systematic knowledge about knowledge. While the Runes in his dictionary (1971) explains that epistemology is the branch of philoshophy the which investigates the origin, stucture, methods and validity of knowledge. That is why epistemology is often known as the philosophy of knowledge. If observed, the above limitations it is clear that things are about to be resolved is about the epistemology of knowledge, sources of knowledge, the origin of knowledge, the validity of knowledge, and truth of knowledge.


B. Al-Kindi VIEWS OF HUMAN KNOWLEDGE

Al-Kindi has adopted the philosophy of science thought leaders of Greek philosophy, but as a Muslim Intellectuals, he has the personality of a true Muslim who is not tempted and still mayakini principles in Islam.

Al-Kindi has its own views about knowledge, menunrutnya human knowledge is essentially divided into three major parts, namely:

• The knowledge gained by using the senses is called sensory knowledge,

• The knowledge gained by using the intellect is called rational knowledge,

• The knowledge gained directly from God is called with the knowledge or iluminatif isyraqi.



1. Sensory knowledge

Direct sensory knowledge occurs when people watch on material objects (touch, sight, pendengeran, pengcapan and smell). Then in a very short process without delay and without effort, the objects that have been captured by the senses are moved to the imagination (musyawwiroh), then passed to a reservoir called hafizhah (recolection). The knowledge gained in this way (sensory) are not fixed and will always change, because the observed object was not fixed, always in a state of becoming, changing every moment, moving, over-reduced in quantity, and also changing its quality.

Basically, these sensuous knowledge have a lot of weaknesses, so that the knowledge acquired is not necessarily true. These weaknesses include a limited sense, a small distant objects appear different when the object is near us, and whether the object is indeed changed to small? no, the limited ability of these senses can give the wrong knowledge. The second drawback is the sense of cheating, sweet taste of sugar will taste bitter when it is felt by people who are sick, as well as the hot air will feel cold. So this will give a false knowledge as well. The third weakness is a deceptive object, like an illusion, a mirage. Here the sense of capturing the real obuek gone. The fourth weakness comes from the senses and objects at the same time, the senses such as the eye can not see the object as a whole and so are objects that do not show themselves as a whole, so that this knowledge would give the wrong information.

2. Rational Knowledge

Knowledge of something that is obtained by using the sense is universal, not partial and is immaterial. The object of rational knowledge is not an individual, but the genus and species. People observe the human as an entity upright on two legs, short, tall, white or colored, that all this will produce sensory knowledge. but those who observe humans, investigating nature so come to the conclusion that human beings are thinking (rational animal = animal nathiq), has gained universal abstract rational knowledge, covering all human individuals. Humans who have ditajrid (separated) from the sensory images that do not have the feeling telukis.

It seems clear enough that knowledge is only divided into two, since both are mutually complementary, but it turns out that's not enough. Senses (empirical) and reason (ratio / logical) that cooperation has not been able to gain knowledge complete and intact. Senses only able to observe certain parts of the object. Assisted by reason, human beings have not mapu acquire knowledge intact. Reason could only think of some of the objects.

Al-Kindi cautioned against confusing the methods adopted to obtain the knowledge, because every science has its own method to suit his character. Ilmulah character that determines the method. It is a mistake if we use a method for approaching a science of other sciences which have their own methods. It is a mistake as well if we use the methods of natural science to metaphysics.

3. Knowledge Isyraqi

Al-Kindi said that sensory knowledge alone will not arrive at the essential knowledge about the nature-nature. Rational knowledge is limited to knowledge of the genus and species. Many philosophers who lined the road to obtain two kinds of knowledge on this road. Al-Kindi, as many philosophers sebagaiman isyraqi, warned of another way to gain knowledge through the streets isyraqi (illumination), namely the direct knowledge gained from the beam Nur Ilahi. The culmination of this path is obtained by the Prophet to bring the teachings derived from revelation to mankind. The Prophet received revelation knowledge that comes from god without effort, without struggling to get it. Knowledge they happened upon the will of God alone. Lord purify their souls and also explained his soul meraka to obtain the truth by way of revelation. Intellect convincing knowledge of their knowledge comes from God, because knowledge exists when humans are not capable of working on it, because it was beyond human capability. For humans there is no other way but to accept with full submission and their submission to the will of god, that brought to justify all the prophets.

To give an example of differences in human knowledge which is obtained by way of effort and knowledge of the prophets are obtained by way of revelation, Al-Kindi argued questions unbelievers about how maybe God will resurrect people from the grave after his bones crumbled into soil; as embodied in the Qur'an surah Yasin verses 78-82. Description contained in the verses of the Quran is very fast given by the prophet Muhammad PBUH. because it comes from divine revelation, and not sure will be answered quickly and accurately and clearly by the Intellectuals.

The question posed on the prophet Muhammad PBUH. are as follows: Who can turn the bones that have rotted? Immediately reduce the revelation of god answer: Say, who gave her life is the creator of the first who knows any event, the One who made you the fire of green wood, then you fire him. Tiadakah who has created the heavens and the earth able to create other similar? Of course, since He is infinite Creator, all-Knowing. When he wants something, it is enough He commanded, "Be", so she began to become.

Al-Kindi gives his explanation of the science that comes from God as reflected in the verses of the Qur'an are as follows:

There is no reasonable evidence for a bright and clean which is more straightforward and concise than that contained in the verses of the Qur'an, namely that the bones that actually happened after the dead before, it is very possible if it has been damaged and rotten there again. Collecting the scattered goods easier than making it from nothing, even for God there is nothing that can be said to be easier or more difficult. Forces that have created mugkin grow something that has been destroyed. The Qur'an mentions that God has made of green wood, and can be burned into the fire: it contains teachings that something might happen from his opponent. God made the flames of the fire and make heat instead of not hot. If something might happen from his opponent, it will be more likely to happen again something of her own.

Al-Qur'an that says that the god who created heaven and earth also created a similar ruling that, since He is the mighty god omniscient creator anymore. Al-Kindi explained that it believed its truth can be very clear without the need for any argument. Unbelievers deny the creation of the heavens, because they thought how the heavens were created, how long does it take when compared to human actions do a job. Suspicion they were not true, god does not require the time if menghendakiuntuk create something. God is able to create something of which is not something and make something out of nothing. Something there is in conjunction with His will.

Al-Kindi to end his explanation of the verses of the Qur'an which is used as the examples above as follows: "No human being with human philosophy can explain as short as the letters contained in the verses of the Koran that revealed to His Messenger, who testified that the bones will live after rotting and destroyed, such that the power of god created the heavens and the earth, that anything can happen from his opponent. The words people can not afford menuturkannya, human abilities are not up to it; human reason which is partial is not open to arrive at an answer that did this. "

Isyraqi knowledge, in addition obtained by the prophets. There may also be obtained by people who beris, holy spirit, although the level or degree of knowledge under dipeoleh the prophets. This shows that the knowledge gained by the prophets more convincing revelation of the truth than the knowledge Intellectuals who are not from revelation.

































CHAPTER III

CLOSING

CONCLUSION

Epistemology means the systematic knowledge about knowledge. While the Runes in his dictionary (1971) explains that epistemology is the branch of philoshophy the which investigates the origin, stucture, methods and validity of knowledge. That is why epistemology is often known as the philosophy of knowledge

Al-Kindi was a Muslim Intellectuals who attempt to combine the teachings of Islam with Greek philosophy. As Intellectuals, Al-Kindi reason to believe the ability to obtain true knowledge about reality. But at the same time he also admitted that the reason has limitations in achieving metaphysical knowledge. That's why al-Kindi said that the existence of the prophet is needed to teach the things beyond the reach of human reason which is obtained from the revelation of god. From this it can be seen that al-Kindi does not agree with the Greek Intellectuals in things that are considered contrary to the principles that he believes the teachings of Islam. For example according to al-Kindi nature comes from God's creation which was originally gone, while Aristotle argued that nature was not created and is eternal. That's why al-Kindi does not include Intellectuals who criticized al-Ghozali in his book Al-Falasifah Tahafut (Ambiguity Intellectuals).

Al-Kindi has its own views about knowledge, menunrutnya human knowledge is essentially divided into three major parts, namely:

• The knowledge gained by using the senses is called sensory knowledge,

• The knowledge gained by using the intellect is called rational knowledge,

• The knowledge gained directly from God is called with the knowledge or iluminatif isyraqi.




REFERENCES


Musthofa, Ahmad. 1997. Islamic philosophy. Bandung: CV. REFERENCES FAITHFUL.

Tafsir, Ahmad. 2004. Public Philosophy, Reason and liver from Thales to

Capra. Bandung: PT. Teens Rosda Work.

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