Kanz Philosophia A Journal for Islamic Philosophy and Mysticism

Journal Information
ISSN / EISSN : 2442-5451 / 2407-1056
Total articles ≅ 86
Current Coverage
DOAJ
Archived in
SHERPA/ROMEO
Filter:

Latest articles in this journal

Muhamad Rum
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 7, pp 111-134; https://doi.org/10.20871/kpjipm.v7i1.135

Abstract:
Penelitian ini bertujuan untuk membantah pernyataan kaum materialisme yang cenderung menolak keberadaan jiwa sebagai dimensi yang penting bagi manusia khususnya yang berkaitan dengan pendidikan. Adapun latar belakang masalahnya adalah aliran materialism menyatakan bahwa realitas fisiklah yang hakiki dan kelompok ini juga menolak adanya realitas immateri. Dalam kaitannya dengan pendidikan fisiklah yang berperan secara total dalam proses abstraksi. Dengan pendidikan dimaksudkan dapat menjadikan manusia semakin baik dan mampu meningkatkan ekonomi yang lebih baik pula. Disamping itu, Pendidikan kaum borjuis disebut sebagai proses produksi, yakni memproduksi pengetahuan, manusia yang bisa mereka gunakan dalam kehidupan kapitalisme. Tujuan pendidikan semacam ini akan mereduksi makna pendidikan sebagai sarana untuk mengembangkan kemampuan dan potensi yang dimiliki manusia. Potensi ruhaniah manusia akan terlupakan dan tidak penting untuk dikembang dengan maksimal. Oleh karenanya penulis menyanggah argumen diatas menggunakan pemikiran Ikhwan AL-Shafa yang menyatakan bahwa pendidikan pada dasarnya adalah proses aktualisasi potensi-potensi jiwa yang bertujuan untuk mendekatkan diri kepada sang pencipta. Jika keberhasilan pendidikan materialisme diukur dengan berhasilnya seseorang dalam peningkatan kualitas sosial dan meningkatkan kualitas hidupnya sedangkan keberhasilan pendidikan menurut Ikhwan Al-Shafa adalah apabila manusia mampu mencerminkan akhlak yang mulia dan semakin dekat dengan tuhannya. Metode yang penulis gunakan dalam penelitan ini adalah metode deskriptif dan analaisis dengan mengacu pada sumber-sumber primer Rasail Ikhwan Al-Shafa dan sekunder yang terkait dengan penelitian ini. Kesimpulan penelitaian ini adalah pendidikan tidak bisa dilepaskan dengan aspek immateri berupa jiwa yang mana segala potensi yang terdapat pada manusia bersumber pada potensi jiwa, selain itu jiwa juga menjadi penggerak raga dalam melaksanakan setiap aktifitasnya. Dengan demikian, jiwalah yang menjadi dasar dalam pendidikan manusia bukan berbasis pada materi.
Adi Bunardi
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 7, pp 87-110; https://doi.org/10.20871/kpjipm.v7i1.134

Abstract:
The ideas of freedom, justice, democracy and secularism are the main themes in the study of political philosophy. This article attempts to explain Abdolkarim Soroush's political philosophy with the boundaries of themes regarding freedom, justice, secluralism and democracy. Abolkarim Soroush is a thinker in the contemporary Islamic world.
Alamsyah Kaharuddin Manu, Zainab Soraya
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 7, pp 65-86; https://doi.org/10.20871/kpjipm.v7i1.98

Abstract:
Kebahagiaan adalah tema abadi yang selalu dibicarakan manusia. Banyak filosof yang membicarakan kebahagiaan, dihitung dari zaman Yunani kuno hingga zaman filosof muslim. Al-Farabi, seorang filosof muslim di masa awal, menawarkan pandangan menarik tentang kebahagiaan: Negeri Utama sebagai pondasi meraih kebahagiaan. Kebahagiaan didefinisikan sebagai kebaikan tertinggi yang membuat manusia terlepas dari alam materi dan hidup bersama dengan makhluk non-materi selama-lamanya. Negeri Utama yang diumpamakan dengan sebuah tubuh, memiliki pemimpin yang telah mencapai kesempurnaan manusiawi. Melalui pemimpin itulah, masyarakat Negeri Utama berusaha secara kolektif membangun negerinya demi mencapai kebahagiaan yang hakiki. Tulisan ini meneliti literatur yang ada, demi memberikan sebuah pandangan yang baik tentang kebahagiaan perspektif al-Farabi. Diharapkan, tulisan ini bisa menjadi jendela bagi yang lain dalam meneliti tema ini.
Abdul Rohman, Ahmad Ahmad, Amir Reza, Muhammad Ari Firdausi
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 7, pp 45-64; https://doi.org/10.20871/kpjipm.v7i1.147

Abstract:
ABSTRAK Dalam artikel ini akan diulas mengenai akar kata worldview dan maknanya, baik dari sisi filsuf Barat, teolog Kristen, maupun ulama’ Islam. Worldview adalah pandangan hidup atau filsafat hidup yang dimiliki setiap orang, juga berupa keyakinan yang mendasar dan berimplikasi terhadap pikiran dan cara pandang seseorang terhadap sesuatu. Artikel ini berjenis kajian kepustakaan dimana data-datanya diambil dari beberapa buku terkait worldview. Metode kualitatif dengan pendekatan deskriptif-analisis penulis terapkan dalam penelitian ini. Data-data yang telah diperoleh dan dianalisa oleh penulis kemudian akan dikomparasikan antara satu sama lain. Hasil penelitian ini adalah bahwa filsuf Barat, teolog Kristen, dan ulama’ Islam memiliki pandangan berbeda terkait worldview yang dipicu oleh perbedaan sumber epistemologinya. Barat dan Kristen meletakan akal sebagai sumber dalam menentukan worldview. Sehingga worldview Barat dan Kristen berubah-ubah, karena setiap akal pikiran seseorang berbeda-beda dan dapat berubah-ubah. Ini berbeda dengan makna worldview dalam Islam yang bersumber dari wahyu Ilahi. Worldview Islam bersifat absolut, karena wahyu Ilahi yang diturunkan bukan hasil produk akal pikiran manusia, akan tetapi merupakan petunjuk langsung dari Allah. Islam tidak hanya berbicara tentang apa yang nampak saja (syahadah) akan tetapi juga yang tidak nampak (ghaib). Sedangkan Barat dan Kristen hanya membahas yang nampak oleh panca indera. Kata-kata Kunci: Worldview, Barat; Kristen; Islam.
Refan Aditya
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 7, pp 1-44; https://doi.org/10.20871/kpjipm.v7i1.97

Abstract:
This study discusses the thoughts of two great philosophers namely Martin Heidegger and Mulla Ṣadrā in a study of Philosophy of Man in the topic of ‘Fundamental Structure of Man’. The problem discussed here is parallelism of the philosophers' ideas on the Fundamental Structure of Man. This study tries to figure out the nature of humans according to the philosophy of Martin Heidegger and Mullā Ṣadrā, and synthesizes them with the method of parallelism. The author feels that this research is important, not only to enrich the inter-philosophical dialogue, but also because these two philosophers share the same ontological principle in their philosophical foundation namely, Being. This view is called ontological reduction. Both were convinced that no philosophical problem could be solved unless the question of Being was adequately answered. The method used in this study is the particular comparative method, namely parallelism. From this research the author found that, Parallelism of the Fundamental Structure of Man according to Heidegger and Mulla Ṣadrā shows a criticism of the views that have taken root in the discourse of modern Western philosophy which was pioneered by Rene Descartes. Heidegger clearly shows his disagreement with the view of self in Cartesian philosophy and breaks it down with the idea of human Dasein as an existent who understands himself in a pre-structured understanding, existentially and precedes any reflection or any cognitive activity about I (self). Likewise Mullā Ṣadrā, who lived in the same century as Rene Descartes, indirectly criticized such philosophical traditions of rationalism by developing the idea of his ‘ilm hudhūrī, that this knowledge of I or self (self-knowledge) is immanent in itself (self-evident) and precede any form of conception or reflection about self and be the basis for every form of empirical knowledge.
Fereshteh Jafari
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 6, pp 211-228; https://doi.org/10.20871/kpjipm.v6i2.92

Abstract:
In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it.
M. O. Oyetade
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 6, pp 193-210; https://doi.org/10.20871/kpjipm.v6i2.94

Abstract:
The Old Testament furnishes its readers with two pictures of Christ’s coming: his coming to earth as a servant in glorious apparel and his coming to earth as a king in glorious apparel. This has brought about bewilderment both to the Jews who expected only the kingly and glorious Christ and the 21st century Christian who are being misled by some preachers and teachers of the Gospel of Christ. The objective of this paper, therefore, is to unearth two forms of Christ’s second coming: (1) a secret coming – as a thief in the night, and (2) public, universal coming, when every eye shall see him. Therefore through lexicosemantics analysis which reveals, its root-words and word-stems and the various possible semantic categories created by the human mind, this paper claims that the secret coming of Christ is what is called the rapture and the public coming is called the παρουσία. It conveys the idea that Christ’s return will be a definite and decisive action on his part. He will come himself, as surely as he came in the incarnation.
Nurul Khair
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 6, pp 165-192; https://doi.org/10.20871/kpjipm.v6i2.95

Abstract:
This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally.
Imandega Muhammad
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 6, pp 139-164; https://doi.org/10.20871/kpjipm.v6i2.93

Abstract:
A religious experience in the neuroscience view is interpreted as a symptom of neurological disorders of the brain. The neuroscience view is one of the various views that deny the reality of religious experience. Through empirical research instruments, neuroscientists have found that the soul is identical to the brain, which means that every activity can be measured through the brain. This has implications for the experiences of the Prophets in receiving revelations as the result of brain disorders. This paper seeks to explain religious experience through its ontological basis, namely the existence of immaterial existence and the existence of the soul, as well as its epistemological basis, namely the performance of the faculty of knowledge, both of which cannot be separated. The research method used is descriptive-analytic with the philosophical approach of the soul of Al-Ḥikmah Muta’āliyah. The results of this study indicate that the Al-Ḥikmah Muta’āliyah which was founded by Mulla Ṣadrā proves the existence of the wujūd levels, including the soul, explaining the various levels of perception carried out by the soul corresponding to the various levels of existence. Ṣadrā thought can explain the concept of the soul as an immaterial substance that can perceive metaphysical objects as the emanation of God
Ahmad Fairozi, Sulistya Ayu Anggraini
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism, Volume 6, pp 119-138; https://doi.org/10.20871/kpjipm.v6i2.91

Abstract:
This paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri . This teaching believes in God, Allah as the only one and only being, while the universe (ma siwallah) is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one (united) with God. Based on this view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God,Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers.
Back to Top Top