Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism 2023-12-07T00:00:00+07:00 Egi Sukma Baihaki Open Journal Systems <table style="height: 1008px;" width="708"> <tbody> <tr> <td colspan="2" width="601"> <p><strong>Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism</strong> is a refereed academic journal published by <a href=""><strong>Sekolah Tinggi Agama Islam Sadra</strong></a> in Jakarta and collaboration with the<strong> <a href="">Association of Aqidah and Islamic Philosophy (AAFI)</a></strong>. The journal conscientiously aims to provide a scholarly platform for critical and informed articles, particularly in the field of Islamic Philosophy and Mysticism. Such issues arise out of classical and contemporary discussions from varied traditions, either Eastern, or Western in the hope to contribute to the resolution of various theoretical, methodological, and practical issues in the fields. It covers the following scopes and issues:</p> <p>Philosophy of Philosophy (Epistemology and Ontology); Philosophy of Human; Philosophy of Language; Philosophy of Religion; Philosophy of Moral; Philosophy of History; Philosophy of Culture; Philosophy of Art; Philosophy of Politics; Philosophy of Sociology; Philosophy of Education; Philosophy of Science; Philosophy of Psychology; Theoretical and Practical Sufism.</p> <p>Journal Information:</p> </td> </tr> <tr> <td width="132"> <p>Title proper </p> </td> <td width="469"> <p>: Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism</p> </td> </tr> <tr> <td width="132"> <p>ISSN</p> </td> <td width="469"> <p>: <a href="">2442-5451</a> (Print)</p> </td> </tr> <tr> <td width="132"> <p>E-ISSN</p> </td> <td width="469"> <p>: <a href="">2407-1056</a> (Online)</p> </td> </tr> <tr> <td width="132"> <p>Frequency </p> </td> <td width="469"> <p>: 2 issues per year (June and December)</p> </td> </tr> <tr> <td width="132"> <p>Editor-in-Chief </p> </td> <td width="469"> <p>: Egi Sukma Baihaki, M.Hum.</p> </td> </tr> <tr> <td width="132"> <p>Publisher </p> </td> <td width="469"> <p>: Sekolah Tinggi Agama Islam Sadra, Jakarta</p> </td> </tr> <tr> <td width="132"> <p>Subject Area </p> </td> <td width="469"> <p>: Arts and Humanities</p> </td> </tr> <tr> <td width="132"> <p>Category </p> </td> <td width="469"> <p>: Religious Studies, Philosophy</p> </td> </tr> <tr> <td width="132"> <p>Discipline </p> </td> <td width="469"> <p>: Islamic Philosophy, Sufism</p> </td> </tr> <tr> <td width="132"> <p>Language </p> </td> <td width="469"> <p>: English</p> </td> </tr> <tr> <td colspan="2" width="601"> <p><strong>Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism </strong>has been accredited<a href=""><strong> SINTA 3 </strong></a>on December 7th, 2022 by the General of Higher Education, Research, and Technology of the Ministry of Education, Culture, Research, and Technology<strong> (SK Dirjen No. 225/E/KPT/2022) </strong>and effective until<strong> 2025. </strong></p> <p><strong>Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism</strong> is published twice a year, namely in <strong>June</strong> and <strong>December</strong></p> </td> </tr> </tbody> </table> RECONSTRUCTION OF THE HISTORY OF HAMZAH FANSURI’S LIFE AND RECOGNITION OF HIS WORKS 2023-08-05T09:19:01+07:00 Miswari Miswari <p><em>Hamzah Fansuri is an important figure in the history of Islam in Indonesia. He is an important figure who is always discussed within the framework of discussing the dynamics of the development of Islam and Sufism in the archipelago. The purpose of this article is to trace the life history of Hamzah Fansuri. Many researchers have not studied the comprehensive history of Hamzah Fansuri’s life. Researching the life history and basic teachings of a Sufi is very important to understand the biographical background of the development of his teachings and to know the principles of the teachings, through his works. There are two important ways to understand the basic teachings of a Sufi. This article, first, examines general considerations and presents a new construction of Hamzah Fansuri’s intellectual life and career and, second, browse the main teachings of Hamzah Fansuri through his works, using an analytical-descriptive-critical method. This qualitative research uses library research. Data collection was taken from various references from the biography of Hamzah Fansuri. According to the findings of this article, Hamzah Fansuri was born in Samudra Pasai, studied in Singkil, and then traveled to the Middle East via Barus. Returning to the archipelago, he made a career in Ujong Pancu, Aceh Besar. Hamzah Fansuri died in Mecca in 1527 AD. Throughout his career, Hamzah Fansuri wrote approximately thirty poems and three works of prose, namely Sharāb al-‘Āshīqīn which describes the process of the spiritual journey, Asrār al-‘Ārifīn which describes the philosophical teachings of Sufism, and al-Muntahī which explains the meaning of Sufi expressions.</em></p> 2023-12-07T00:00:00+07:00 Copyright (c) 2023 Miswari Miswari THE ONTOLOGICAL CAPTURE OF REASON AND REVELATION 2023-07-05T06:41:44+07:00 Musa Alkadzim <p><em>Reason and revelation are a topic that is debated by many parties to determine the position and superiority between reason and revelation. There are differences of opinion among thinkers regarding the position of reason and revelation. This debate has also attracted the attention of many Islamic thinkers, including Islamic philosophers. This paper explores the ontological capture of reason and revelation debate by two of the most prominent Sufi philosophers, Ibn ‘Arabī and Mullā Ṣadrā. This research employs a literature review as a research methodology, with an emphasis on synthesis and integration. Through this research, it can be concluded that Ibn ‘Arabī’s and Mullā Ṣadrā’s ontological perspectives have deconstructed theological and epistemological disagreements between rationalists who place reason above revelation and their traditionalist opponents. Ibn ‘Arabī’s theory of creative imagination unveils the ontological order of reason and revelation, whereas Mullā Ṣadrā’s theories of tashkīk (gradation of being) and the union of the knower and the known during the production of knowledge (or to be more precise, the union of intellect and intelligible during intellection) consistently place reason and revelation not in opposing sides but rather in a single gradational existence. Both Ibn ‘Arabī and Mullā Ṣadrā have broken the theological and epistemological vicious cycle by introducing ontological interventions into the debate. Ibn ‘Arabī and Mullā Ṣadrā may or may not have intended to participate in the polemic; as a result, these outcomes were rarely mentioned in the historical context of the ideas.</em></p> 2023-12-07T00:00:00+07:00 Copyright (c) 2023 Musa Alkadzim RECONSTRUCTION OF ‘AQĪDAH-BASED MORALS 2023-06-23T03:59:51+07:00 Qois Azizah Bin Has <p><em>Today, every Muslim is expected to have a personality that can respond to the demands of religion in life. Because this ability can bring global goodness to humans. However, Muslims today are faced with a variety of causes that cause Muslim personalities to deviate and cases of behavior and this character deviation that needs to be addressed. The criminality that exists in society is certainly contrary to religious values to is commonplace and requires special attention in handling it. This article aims to convey Fakhruddīn al-Rāzī’s idea of reconstructing morals based on faith. Using the descriptive method of analysis, researchers analyzed data in the form of the concept of ‘aqīdah and morals from the perspective of Fakhruddīn al-Rāzī. Apart from that, it also discussed the concept of morals and its division, the process, and the role of morals in humans. So ‘aqīdah becomes the main basis of Muslims in determining their outlook on life in every thought, word, action, and produce commendable morals because these praiseworthy morals are proof of the primacy of human faith. ‘Aqīdah and morals have a close relationship which results in human deeds and actions. All of them will be commendable if there is continuity between nafs, ‘aql, spirit, and qalb in interpreting the human itself and the nature of the world. So, this is where the role of ‘aqīdah as a Muslim worldview in equalizing the goals of nafs, ‘aql, spirit, and qalb to achieve ḥaqīqī happiness, namely the return of humans to their Creator</em><em>.</em></p> 2023-12-07T00:00:00+07:00 Copyright (c) 2023 Qois Azizah Bin Has PLATO’S ETHICAL PHILOSOPHY AND RELEVANCE TO THE CONCEPT OF BIRR AL-WĀLIDAYN IN THE QUR’AN 2023-06-23T04:45:15+07:00 Muhammad Zulfikar Nur Falah Azzam Musoffa <p><em>In Islam, a child is commanded to do good to his parents. Doing good is not only limited to outward attitudes but also to all aspects of attitude, words and deeds—including the inner aspect. This study talks about the relevance of Plato’s ethical philosophy to the concept of filial piety in the Qur’an. The background of the research points to the relationship between parents and children as fundamental in consciously shaping virtuous character. The relationship between teachers and students is like the relationship between children and their parents. Therefore, it is important to apply the attitudes of children towards their parents in the context of the relationship between teachers and their students. This research method uses descriptive analysis obtained through library research, which is obtained through relevant sources, such as books, journals, theses, dissertations, etc. The purpose of this study is of course to find out the relevance between Plato’s ethical philosophy and the concept of birr </em><em>al-wālidayn</em><em> in the Qur’an. Therefore, before moving on to discussing the relevance of Plato’s ethical philosophy to the concept of birr </em><em>al-wālidayn</em><em> in the Qur’an, the author first explains the meaning and classification of ethics, as well as ethical philosophy in Plato’s thought. The results of this research indicate that Plato’s ethical philosophy and the concept of birr </em><em>al-wālidayn</em><em> in the Qur’an, are relevant when denying the bad values that are often entrenched. It lies in the realization of ethical action, as stated only based on the value of goodness alone</em><em>.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Muhammad Zulfikar Nur Falah, Azzam Musoffa THE RELATIONSHIP BETWEEN SCIENCE AND DEMOCRACY ON PHILIP KITCHER’S PERSPECTIVES 2023-06-23T04:47:35+07:00 Moch Zihad Islami Lailiy Muthmainnah <p><em>The relationship between science and democracy has been an interesting and important issue in the study of philosophy as well as political science. Democracy does not only apply in the political realm but can also be seen in the context of science. This paper uses a political-philosophical approach to explore the relationship between science and democracy from the perspective of Philip Kitcher. As far as the philosophical research model used in this research is the concept of figure thinking by using primary sources in the form of Philip Kitcher's two main works among other works, namely: Kitcher's Science, Truth, and Democracy (2001) and Science in a Democratic Society (2011), as well as secondary sources such as books, journal articles and sources relevant to the concepts of the relationship between science and democracy. This paper concludes that the relationship between science and democracy according to Kitcher is based on the concept of a partnership model. This model emphasizes that scientists should consider how knowledge can be applied in a social and practical context, as well as enabling the active participation of the public democratically in the process of scientific research. The relationship between science and democracy, according to Kitcher, relates to the epistemological and socio-practical significance to be taken into account in scientific decision-making, as well as taking into account the public perspective in decision-making. In Kitcher’s perspective too, integration between science and democracy became essential to forming a normative framework for more transparent, democratic scientific research, and producing high-quality knowledge.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Moch Zihad Islami, Lailiy Muthmainnah THE ROOTS OF MODERN POLITICAL SECULARISM AND ITS CRITIQUE 2023-06-23T04:49:27+07:00 Muhammad Fajar Pramono Bayu Sunarya <p><em>Discussions about politics and human power, including discussions about the concept of the state, have been a discussion that has been going on since Greek times until the time of the growth of Islamic philosophy. The overemphasis on the power of reason led early modern Western societies to reject religion in all political discourse. At this stage, all views of man, power, the constitution, and the state eventually ceased to be associated with God. On the other hand, especially among Muslims, religion is still connected with discussions of politics and human power. This paper will reveal how secularization in political thought grew and developed through principles such as the state of nature and the social contract. Then, based on the thought of one of the influential Muslim scholars, Syed Muhammad Naquib Al-Attas, the author tries to provide a critique of the views of Western thinkers such as Thomas Hobbes, John Locke, and other philosophers, by presenting the concept of the ideal state form derived from the concept of tamaddun formulated by Al-Attas. This research is literature review research using the descriptive method. The findings of this research show that secularization is a product purely born by Western secular thinkers and not taken from any religious teachings, so Western political concepts cannot always be applied, especially in Muslim societies</em>.</p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Muhammad Fajar Pramono, Bayu Sunarya EXISTENTIAL-PHILOSOPHICAL SYMBOLS AND MEANINGS IN THE SUFISTIC ROMAN “GHURBAH AL-GHARBIYAH” SUHRAWARDĪ 2023-06-23T04:54:32+07:00 Lukman Hakim Rohim <p><em>Suhrawardī, as the founder of illumination philosophy, has works in the field of literature that have philosophical nuances. Researchers through this article attempt to examine philosophically-hermeneutically the Sufistic Romance of Ghurbah al-Gharbiyah Suhrawardī which has not been extensively studied by researchers including Suhrawardī scholars. The novel is genealogically related to Ḥay bin Yaqẓān by Ibn Sīnā and Ibn Ṭufayl, so it is called the Ḥay bin Yaqẓān trilogy: Avicenna, Ibnu Ṭufayl, and Suhrawardī. Through Ricoeur’s Hermeneutic Approach and Corbin’s Epistemology of Sufistic Imagination, which is used as a research method, researchers intend to interpret the symbols and existential meanings of Ghurbah al-Gharbiyah's novel. The purpose of this study is to interpret the background, symbols, and meaning behind Suhrawardī’s novel. The conclusion of this study: Ghurbah al-Gharbiyah discusses the philosophical theme of human alienation in the world with the use of symbols: the city of Qairawan as the imprisoned phase, the Hudhud bird as the enlightenment phase, and the journey on Mount Sinai during the liberation phase and meeting with the "Light of all Lights". Three phases each characterize today's Sufistic consciousness of man: the experience of alienation, enlightenment, and liberation. On the other hand, this novel is a representation of Suhrawardī's subjective creative imagination (al-quwwah al-khayāliyyah) inspired by prophetic experiences: Prophet Muhammad's Ascension, Prophet Sulaiman's Hudhud bird, and Prophet Musa's Mount Sinai.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Lukman Hakim Rohim STUDY COMPARISON ON KNOWLEDGE BY PRESENCE IN THE VIEWS OF IBN SĪNĀ, SUHRAWARDĪ, AND MULLĀ ṢADRĀ 2023-06-23T04:53:39+07:00 Nano Warno <p><em>This article wants to describe the science of ḥuḍūrī according to three great philosophers from Ibn Sīnā, Suhrawardī, to </em><em>Mullā Ṣadrā</em><em>. Even though they both adopt ḥuḍūrī science, the three of them are different in terms of paradigm and also their implementation. This research uses general hermeneutic methods on the main books of Suhrawardī, Ibn Sīnā, and Mullā Ṣadrā as well as experts in the field. Ibn Sīnā accepted the science of ḥuḍūrī only as a science of the self because he adopted the plurality paradigm of wujūd. Suhrawardī and Mullā Ṣadrā focus more on ḥuḍūrī knowledge, not only self-knowledge but also developing other forms of wujūd. Even for Suhrawardī and Mullā Ṣadrā the only true knowledge is ḥuḍūrī knowledge. Mullā Ṣadrā with his ḥuḍūrī theory of science succeeded in building unity between epistemology and ontology because he defined science with the presence of non-material in non-material. The soul is a non-material entity still weak because it is tied to the body and must undergo substantial transformation with knowledge and charity. The source of knowledge is the non-material, active mind which bestows knowledge on the subject who has carried out catharsis and then there is unity between the two. External objects are not sources of knowledge, but stimulants. Science in general and the science of ḥuḍūrī, in particular, were also later developed further into the science of God.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Nano Warno RENEWAL OF ‘ILM AL-KALĀM IN THE CONTEMPORARY ERA 2023-07-05T06:40:50+07:00 Wilda Rochman Hakim Shofiyullah Muzammil <p><em>Many assumptions believe that classical Islamic theology is no longer relevant in the contemporary era, either because its discussion tends to be theocentric and far from the progress of humanism or because it is considered no longer relevant to answer contemporary issues such as secularism, pluralism, globalization, or neo-atheism. Departing from these problems, efforts have emerged for new readings of classical theology by paying more attention to the context and needs of the times. Among these efforts is the renewal of theology by highlighting its methodological aspects, as was done by a contemporary Moroccan theologian and philosopher, Ṭahā ‘Abdurraḥmān. This study attempts to describe and analyze the style of renewal of theology from the perspective of Ṭahā ‘Abdurraḥmān. This research is a character study using qualitative methods, in which the existing data is analyzed critically. This article shows that Ṭahā ‘Abdurraḥmān’s style of renewal of ‘ilm al-kalām focuses on efforts to reform the methodology of classical kalam by reforming the method of dialogue science (munaẓarah) through contemporary linguistic and logical tools, rearranging analogy patterns (qiyas), and building a logic of kalam based on the principle’s logic and morality as well as the amalgamation of theoretical aspect and practical aspect. The significance of Ṭahā ‘Abdurraḥmān’s renewal in contemporary Islamic theology lies in the theorizing of concepts in classical theology with a contemporary approach as well as the construction of the methodology of contemporary Islamic theology to answer ever-evolving theological issues</em>.</p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Wilda Rochman Hakim, Shofiyullah Muzammil THE PHILOSOPHICAL BASIS OF CRITICAL DISCOURSE ANALYSIS 2023-07-04T02:17:50+07:00 Erni Dewi Riyanti <p><em>Critical discourse analysis has become an effective multidisciplinary approach to uncovering hidden ideologies and powers along with the changing times and the increasing prevalence of various discourses in society, both in the form of information written in text and distributed in the digital world. Discourse battles are commonplace in the context of life—as a form of dialectics and freedom to convey ideas. Researchers through this article discuss basic assumptions about the basic or main principles of critical discourse analysis developed by Norman Fairclough and Ruth Wodak. The basic assumptions are that critical discourse analysis focuses on social issues, power relations are discursive, discourse shapes society and culture, discourse manages ideological works, discourse is historical, the relationship between text and society is mediated (discourse), discourse analysis is interpretive and explanatory, and discourse is a form of social action. The article also discusses three models of discourse analysis: the Sociocultural (Norman Fairclough), Socio-cognitive (Teun A. van Dijk), and Historical-Discourse (Ruth Wodak) models. Fairclough’s sociocultural model interprets text not only through the way objects are described but also through the relationships between objects that are defined. Meanwhile, Teun A. van Dijk’s socio-cognitive model emphasizes text, social cognition, and social context, forming a chain of analysis. Lastly, Ruth Wodak’s historical-discourse model puts historical aspects of discourse into his analysis.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Erni Dewi Riyanti EPISTEMOLOGY METHODOLOGY OF IMRE LAKATOS’S SCIENTIFIC RESEARCH PROGRAM AND CONTRIBUTION TO ISLAMIC SCIENCE 2023-07-26T15:12:43+07:00 Muhamad Fadli <p><em>This study aims to look at the contribution of Imre Lakatos’ scientific research program to Islamic scholarship. This study focuses on the relevance between the scientific research program and the integration-interconnection paradigm initiated by Amin Abdullah. This research uses a qualitative approach with a library research method, tracing writings that have a connection with the theme raised in the books and relevant recent articles. The study results found that Imre Lakatos’ scientific research program is the result of the development of its predecessors, Popper’s falsification and Thomas Kuhn’s scientific revolution. Scientific research has three important elements: 1) hard-core, which is the core of research that cannot be disturbed; 2) protective belt, which protects the hard core from being eliminated: and 3) a series of theories, which contains interrelated theories and will give birth to new theories. In Islamic scholarship, the same thing happens, except that in Islamic scholarship, no matter how complex the problem is, the hardcore can never be replaced, unlike the Lakatos research program that adapts to the context of the problem. One of the fruits of the Lakatos concept is the presence of the Integration-Interconnection paradigm initiated by Amin Abdullah at UIN Sunan Kalijaga to connect religious science with other sciences through research. Three criteria must be met so that the concept of integration-interconnection can be used in the scientific research paradigm: recognized by most of the scientific community, has become a characteristic in society, and has produced many works from the concept of integration-interconnection.</em></p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Muhamad Fadli PHILOSOPHICAL REFLECTION ON THE INTERCONNECTION OF LIFE, RELIGION, AND HISTORY 2023-10-11T11:11:22+07:00 Abdullah Abdul Kadir Muhammad Alwi Hasyim Adnani Tismat Tismat <p style="text-align: justify;"><em>Our life and religion always need history, but how historical experience leaves messages, understood and written, and obtains the status of historical truth is a fairly long discussion. History/historical writing is the relationship between the author (subject) and object (historical events/facts). This relationship is a dialectical relationship that influences the elements of truth because like it or not, humans are historians and the writing of history is directed by the individual of its recorder. It is often said that history is written by the victorious groups. By using a critical approach, structuralism (Michel Foucault), to look at episteme (suppositions and principles that unconsciously influence history and historical writers, as well as systems of thought that direct how to practice science in an era), through structuration (Antony Gidden), which shows how the structure of society and activities including writing are formed, where these conditions play a role in a discourse and determine how a discourse occurs. constructivism (J. Piaget), which directs the human way of thinking from assimilation, accommodation, and equilibrium, as well as the subjective-objective approach (philosophy), and phenomenology from Heidegger and others, to reveal the structure of know and human knowledge, thus revealing the dialectic of neurotic and its neomatic elements, elements as ‘wesen’, essence, of the true history. In conclusion, even though history is written subjectively (the human element with its history) with a subjective-objective approach, you will get history or historical writing that is quite accountable and valid. Furthermore, the hope is to present objective (Islamic) history (Islam that is generally accepted, not just because of faith, but more in a rational-objective direction) with quite valid historical evidence</em>.</p> 2023-12-08T00:00:00+07:00 Copyright (c) 2023 Abdullah Abdul Kadir, Muhammad Alwi, Hasyim Adnani, Tismat Tismat