Al-Farabi Perspective Religion and As we know that philosophy is something different from understanding religion.Philosophy studies Practical Ratio (In the study something scientifically or scientifically, while "Frank E. Reynolds and David religion is a belief from the heart that is sometimes difficult to prove really real whether religion is Tracy Religion and Practical something that is valid or not. [2] If examined, there Reason"; By Paul E.Walker) are some similarities (unity) that are owned by various scientific disciplines. 1 2 Aminudin , Habibie Yusuf 1 Lecturer of Aqeedah and ,IAIN For example, theology and philosophy.Are not Sultan Amai Gorontalo,Gorontalo Province philosophical studies, themselves, things that are the 2 Lecturer of Islamic Education, IAIN Sultan Amai object of religious studies?Namely about the source Gorontalo,Gorontalo Province of human existence and its purpose, about finding a path to happiness, and so on.Although there are 1 [email protected] , similarities between the object of study of religion 2 [email protected] and philosophy, but the resulting ideology is not always the same, the following solutions are Abstract -The figure of the second leading introduced by each of the problems of the study.The philosopher after Aristotle among Muslim existence of similarities and differences in these philosophers, namely Abu Nasr al-Farabi who was various sides, makes it difficult to conclude a born around the 10th century (w. 950 AD) who general law that can unite the two as a scientific wanted to try to integrate the thoughts of two early discipline and at the same time it is also not possible Greek philosophers Plato and Aristotle about to separate the two completely. theoretical ratios (Platonic) and practical ratios (Aristotle). Known as al-Farabi is the most As a precaution, the separated philosophy prominent founder of religious philosophy, because from religion by giving a 'label' to him as a 'foreign his achievements in mastering the fields of or non-Islamic science' contrasted with 'Islamic philosophy exceeded previous figures in the Arab science'.Generally, what is categorized as non- world. Besides mastering several fields of Islamic science is physics, mathematics, philosophy with ease, he also mastered and metaphysics, and logic, all of which only emerge appreciated religion. His students included Ibn when the Arabs had contact with Greece and other Rusydi, Ibn Tufayl, Ibn Sina, and Maimondes.Al- regions outside Arabia. Farabi agrees with the division of Aristotle's ratios on theoretical ratios and practical ratios. However, While Islamic science is language, grammatical, and in this case al-Farabi adds the term 'practical ratio various official doctrines and techniques for application' and divides the theoretical ratio into studying and interpreting religious traditions.Both of two, namely 'demonstrative science' and 'discursive these labels are placed in an 'antagonistic' position science'. Al-Farabi not only faced massive cultural and have further implications for the attitude pressures that were not merely Islamic, but also a between the two, namely, 'pro-Islamic' scholars series of religions and Prophets who had been continue to throw rejection and vilification against responsible for their respective times. Therefore, in philosophy while 'Pro-[non-Islamic]' philosophy understanding his political philosophy al-Farabi 'has little or no use the basis of shari'ah and religious included the important role of the Prophets, both the scriptures at all.Nevertheless, gradually the Prophet of his time [Muhammad SAW] or previous philosophical way of thinking was accepted by prophets Muslim thinkers.This is because supporters of Keywords:Religion, Practical ratio, Al-Farabi philosophy - from their philosophical experience - gradually recognize the important role of religion in I. INTRODUCTION society.This acceptance process then has implications for the entry of religion into The conflict between philosophy and religion did philosophical studies. One result of this process in not arise during the early days of , [1] because the Islamic realm emerged was 'religious at that time philosophy was unknown in the Arab philosophy'. region, where the Prophet Muhammad began his mission to spread Islam. New philosophy developed As stated above that the most prominent founder of rapidly throughout the Islamic region, though not at this 'philosophy of religion' in the 10th century CE the same level, at the beginning of the 4th or 5th was Abu Nasr al-Farabi (d. 950 AD).His century Hijriyah.However, because there is one of achievements in mastering the fields of philosophy the main philosophers to deny the privilege of the exceeded previous figures in the Arab world. Prophets and the Teachings of Religion, so many Besides mastering several fields of philosophy with scholars who oppose and reject it.Therefore, only a ease, he also mastered and appreciated religion. His few scholars who fully accept or master philosophy. students included Ibn Rusyd, Ibn Tufayl, Ibn Sina, 285 and Maimondes. According to his students, al-

Farabi was a prominent figure since the post- Aristotle; (2) Philosophy of practical ratios; (3) Aristotle. History of religion; and (4) Place of practical ratio. For more details, as described below; 285 A. Practical Ratio Philosophy As a philosopher named al-Farabi [3] defines philosophy that philosophy is a scientific discipline According to al-Farabi the basic difference between that tries to understand the nature of something with theortical and practical ratios is that the formers are something, not with anything else, and in the end concerned with the knowledge of things or creatures they will determine something according to strong that we cannot make or change, while the latter is a proofs that can be accepted, not just source of knowledge about objects and events submission.While the methods of understanding that whose existence depends on human desires .For exist in religion are submission and imitation. example, theoretical ratios investigate abstract mathematical principles without qualifications; Like most heirs of the philosophical tradition of practical ratio applies these rules to actions, made or Aristotle, al-Farabi in scholarship is based on the manipulated by art and human desires. difference between theoretical and practical ratios. Theoretical Ratios are ratios that produce theoretical Knowledge of what is theoretical, in this sense, can sciences, that is, knowledge aimed at knowledge be accumulated solely from extensive experience alone.While practical ratios are ratios that produce and interpretation of what is practically thought practical sciences too, that is science aimed at an out.So reasoning which itself is not rooted in action (praxis) or science [ratio] which gives an theoretical can lead to theoretical understanding, effect on an action. This distinction is different from because there is a relationship between two forms of the Arabic scientific distinction, namely between reasoning, although it does not need to depend on 'foreign' and 'local' or 'Islamic' and 'non-Islamic'. the temporal priority of practical experience which in fact can spawn false conclusions. However, that does not mean al-Farabi without criticizing the Aristotelian-style distinction.In In-depth considerations produce generalizations addition to these two distinctions, al-Farabi both through the ability of ratios and the operation distinguishes between theoretical ratios as of imagination.A decision that results from 'demonstrative science' and science or methods of observing something particular to the conclusion thinking that produce 'opinions and beliefs' that is universal.This universality is only able to be solely.These last two things according to al-Farabi understood rhetorically or poetically, and thus are purely 'practical', not 'theoretical'.Thus, religious merely represents an imaginary parable of the actual views about God and all elements of the faith are object or principle that can be understood.In correct nothing but part of the practical ratio, insofar as they theoretical reasoning, the principles of instruction all lead to goals that require 'activity'.However, and communication are the same as the principles of according to Walker all of these examples are beings.Instead of the correct mode of practical 'practical applications' of 'theoretical ratios', not the thought, the principles of beings need to be practical ratios themselves. separated from the methods or principles of instruction and communication. Al-Farabi's ideas about what constitutes practical and theoretical ratios are very important, and According to al-Farabi, theoretical knowledge is incidentally they are widespread in his works, so it primary knowledge and has a demonstrative is a little easy to understand them.But other ideas reasoning capacity.Then the application of require further explanation and must be approached theoretical knowledge is un-demonstrative and is a with a rather elliptic. In addition, because modern secondary form of reasoning.To understand this scholarship has not studied al-Farabi in full and also Walker gives an example; that statements about because al-Farabi's Arabic works were first heavens and physical laws will not change published three decades ago, critical study of according to human expectations, but rather how sources - even important - will only wrestle with humans understand what those statements or laws mountains of data that produce a little conclusion. do.

Therefore, instead of focusing on al-Farabi's Philosophy according to al-Farabi's understanding is verbatim examination, according to Walker, it merely a theoretical perfection and demonstrative would be better to understand simply and directly on certainty.The demonstrative art and science the main themes that contribute to al-Farabi's according to him is very prestigious and religious philosophy.With this, we will explore and superior.Then philosophy seems to eliminate the get new conclusions and not a few. practical ratio.If so, then how can he connect it with the particular variable of all things facultative?For Based on the rationale and considerations above, al-Farabi, to arrive at philosophical theoretical then Walker divides this study into several sub- goals, one discovers that the usefulness of themes, namely:(1) meeting Muhammad and theoretical knowledge and therefore theoretical

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power provides impetus and ways to achieve opinion and sometimes criticizes him.According to ultimate happiness. Walker, many philosophers - both Western and Musli such as Ibn Sina, Ibn Rushd and al-Ghazali - 286 who misunderstood al-Farabi's thought.With this, When someone seeks perfection and ultimate many people leave the study on it, even this also certainty, there are two desirable results;first, it fails happens in Muslims themselves. to reach certainty over all problems and therefore confusion between definite parts and may only stop According to Walker, this happened because at the level of opinion and belief;secondly, the need philosophers expected a philosophy that produced a [implied by perfection itself] for realization, that is, certainty at the end of his investigation, and this was bringing it into action.According to al-Farabi, to not found in al-Farabi.Because, in the investigation reach the level of full perfection, one must utilize that al-Farabi did, his final step remained open other natural creatures. rather than closed, ambiguous, and tentative rather than final and remained in addition, in his So, to achieve whether perfection is possible for investigation there was also no closing argument, no each individual, one must associate with the precise conclusion, no definitive solution , and other.From this al-Farabi concluded, "now there what's most important, there is no confirmation of arises knowledge and other investigations which absolute certainty.The problem of religious lawgiver examine the principles of intellectualism and the is an important example of one of al-Farabi's actions and circumstances of character by which one unfinished conclusions and an example of an works towards perfection".This is philosophy or ambiguous result - never finished - which always religious knowledge. confuses and urges us to bring up new interpretations. For al-Farabi, the ability to obtain theoretically acceptable, both from the demonstration process Then, related to al-Farabi's opinion about lawgiver [philosophy] or imitation [religion], is a and philosopher Walker, he argued that this is revelation.But this is exclusive or not everyone is something that is ideal and impossible to be able to access it, because it is purely realized.Because, according to him, the perfect intellectual.People can only access the 'imitation' combination of theoretical and practical ratios in one category. person is something that really will not exist, maybe Imitation, according to al-Farabi, is always bound by only God alone is capable.The Prophet Muhammad, place and time, thus giving birth to different forms as used as an example of al-farabi, according to according to time and place.Thus, each State, region Walker, did not meet the requirements set by al- and culture has its own form of religion following a Farabi, because there were no facts that confirmed lawgiver instructor [someone who has the ability to that Muhammad was a proper philosopher other make specific examples of abstract theories than being a prophet.On the other hand, if Aristotle according to his place or country] which is nothing was a perfect philosophy by reaching an but a philosopher-prophet. understanding of demonstration, as al-Farabi explained clearly, another question arises:is there, or According to al-Farabi's belief, religion is more than has it ever been, explicitly a religion based on its an imitation of philosophy alone; it is the perfection results? Apparently not in reality.Therefore, of a practical, intentional virtue, and the conditions according to him, giving appropriate honor is more of action.With this, religious philosophy becomes a important.In a sense, giving honor separately and in science of rhetorical and poetic methods, the power the right portion to both Aristotle and to convince, instill virtue, and instill ways of Muhammad.Perfect theoretical ratios and practical achieving happiness possible for each of the peoples ratios are not the same, and therefore their of each State.This indicates that the lawgiver is the personification of two different individuals or two person who masters the two theoretical methods. In agents (or maybe two personalities from one agent) a sense, they master the knowledge that is built by is eternal, both in philosophy and religion. the demonstrative method and at the same time how it might be practically implemented. The difference between Aristotle and Muhammad according to Walker is that if someone studies the To evaluate or measure the truth of the reasoning, books of Aristotle he will become Arsitoteles, but if al-Farabi uses the objective measure of 'happiness'.If someone reads the Qur'an he will not be a replica of the result of reasoning is in accordance with this Muhammad. final goal, then it is correct, but if on the contrary it is also wrong. What al-Farabi meant by all these speculations about lawgivers and philosophers-prophets, Walker B. Place of Practical Ratio believed that it was intended to force people who understood this dilemma to return to its roots, back This sub-chapter actually contains some of Paul E. to the uncertain relationship between theory and Walker's opinions on al-Farabi's thoughts.There are practice, between universal andspecial, between times when Walker's opinion strengthens al-Farabi's logic and grammar. One key is his opinion that

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basically discourse is practical. It is an aspect of Closing action and not per se equivalent to thought.One must not speak of discourse and abstract thought as if they From all of the above, related thoughts can conclude were exactly the same.Therefore, because that: discourse is a good means of what he will see as a 1. Al-Farabi agrees with the division of Aristotle's practical ratio - although it does not mean the ratio ratios on theoretical ratios and practical ratios. itself - theoretical ratios really do not have the However, in this case al-Farabi adds the term means because he is like that or if he has the means 'practical ratio application' and divides the then he becomes practical. theoretical ratio into two, namely 'demonstrative science' and 'discursive science'. But, on the other hand, what exactly is this practical 2. Al-farabi states that all religions begin with ratio? Is caution, consideration of special things, the philosophy. In the meaning of religion, its origin basis of will or choice, or discursive as opposed to was in the form of an abstract concept, then because deductive thinking?According to Walker This is still in order to be accessible to the general public, a real problem for al-Farabi.Al-Farabi has philosophers of the prophets or lawgiver were recognized the difference between theoretical and forced to use poetry and rhetorical methods. practical knowledge, and has then identified something he understood as practical reasoning, which is the mental component of the latter.Finally, REFERENCE: he stressed a relationship between theoretical and practical ratios in order to establish the last [1] Frank E. Reynolds and David Tracy, philosophical interest, although there are still some Religion and Practical Reason New Essays in mysteries about what that relationship really the Comparative Philosophy of is.However, because he respects the prophet, as the Religions (Albany: State University of New York creator of religion, to stand as an expert in practical Press, 1994), p. 89. reasoning, he also acknowledges the sublime, [2] http://erma- although it may not be fully understood, the position taskdatabase.blogspot.com/2012/12/filsafat-dan- of the practical ratio applies when he functions agama.html, accessed perfectly. on March 20, 2018. [3] Syarif, M.M., Muslim Philosophers, So al-Farabi emphasizes the difference between XI cet (Bandung: Mizan, 1998), 55 discourse and correct theory.Of course the practical application of any theory is not limited to discourse, but discourse is the main field where what began as [ ] A Zaenuri, H Yusuf. “Salafi’s a theory turns into practice.Because all practices Da’wah and the Phenomenon of Religious Piety require action, they are always special.Moreover, among Hijrah Artists” Millatī, Journal of comparisons must be discourse comparisons, not and Humanities Vol. 4, No. theories, although it will focus on theory as the 2, Desember 2019: p. 228-249. DOI: standard because without a standard comparison it is 10.18326/mlt.v4i2. 228-249, p-ISSN: 2541- not possible. 3627;e-ISSN 2540-9964 Website: Special things, as far as they are special, are unique and cannot be compared.Therefore, the practical http://millati.iainsalatiga.ac.id/index.php/millati/inde ratio alone with itself will not allow the original x comparison, because he is always isolated in [ ] A Zaenuri, Lahaji, H Yusuf. “The practicality.It is only by their origin that what is Role of Social Media in Forming Religious theoretically general for some special things can Identity of Veiled Female Students in really be compared. Higher Education ( Study on Veiled Students Phenomena at College in Gorontalo ).” Overview of Research P.E. Walker In Proceedings of the 19th Annual International Conference on In his study, Walker uses assessment methods that IslamicStudies, AICIS 2019, 1-4 October 2019, limit the main themes and use questions that are Jakarta, Indonesia, 3. Europe’s, 2020. guided by specific main objectives.The latter is https://doi.org/10.4108/eai.1-10- actually used by Walker to replace the source 2019.2291684 criticism study which in this study is not possible. [ ] Aboubakar, History of Islamic Philosophy, cet. 3rd (Solo: CV Ramadhani, 1989) Walker made several criticisms of al-Farabi's [ ] Ahmad, Jamil., One Hundred Leading thoughts, including:(a) the concept of lawgiver and Muslims, cet. 6th (Jakarta: Library of philosopher is impossible. Therefore he prefers to Paradise, 1996) separate between the two with the right position and portion.(b) According to him, al-farabi's study still contains many unsolved mysteries. 288