Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism

MUHAMMAD IQBAL’S ISLAMIC EDUCATION PHILOSOPHY

2025-01-07T14:22:57+07:00

: Education and curriculum are a unity to support human life for the better, where the formulation of the curriculum must be based on physiological, sociological, and anthropological foundations to create good and perfect educational goals. Adjusting the curriculum to the times is a response so that education remains relevant and useful for human life. The Merdeka Learning Campus Merdeka (MBKM) curriculum is one of the answers to efforts to adapt to the times, where, in its implementation, the MBKM curriculum provides flexibility to educational institutions and students in the learning process to achieve the desired academic goals. In this study, the author will analyze the MBKM curriculum from the point of view of Islamic philosophy initiated by Muhammad Iqbal, namely Islamic educational reconstructionism and theistic existentialism. Although Muhammad Iqbal never wrote a specific work on education, his philosophical values can be used as a foundation in education because they contain a lot of meaning on how to make a complete human being in life. This research uses the library research method by collecting data from scientific journal articles related to the discussion of research and analyzing the data collected and interpreting it in a discussion. The result of this study is that the MBKM curriculum upholds the principles of independence and self-reliance, but in the view of Muhammad Iqbal’s reconstructionism and existentialism philosophy, there are shortcomings, namely the cultivation of intense spiritual values, individual and community relationships, and a sense of responsibility after freedom of choice. So that from Muhammad Iqbal’s point of view, which is based on creativity, freedom, and spirituality, the MBKM curriculum requires a review to create a holistic education to realize an insān kāmil person who is not only proficient in the field of worldly knowledge but also balanced with religious knowledge.

ĪTHĀR CONCEPT OF IBNU QAYYIM AL-JAWZIYYAH’S THIKING AS AN APPROACH TO AVOIDING PEOPLE-PLEASING BEHAVIOR

2025-01-02T15:14:47+07:00

This study aims to analyze the concept of īthār in the thoughts of Ibn Qayyim al-Jawziyyah as an approach to avoid people-pleasing behavior. People-pleasing is an individual's tendency to always please others at the expense of personal interests, which can hurt mental health and emotional balance. As an alternative, the concept of īthār, which means prioritizing the interests of others based on sincerity and honesty, offers a healthier solution and is based on Islamic spiritual values. This study uses the theory of Sufism and social psychology to understand the fundamental differences between īthār and people-pleasing. The method used in this study is a qualitative approach with a literature study of the works of Ibn Qayyim al-Jawziyyah, especially Madārij al-Sālikīn and Maḥabbatullah. The study results indicate that īthār is not just a social act, but also part of worship that reflects a balance between personal interests and concern for others without causing psychological stress. In contrast to people-pleasing, which tends to be driven by fear of rejection and the need for social validation, īthār is based on seeking Allah's pleasure and the common good. This study concludes that īthār can be an effective approach to avoid the negative impacts of people-pleasing and help someone build healthier social interactions and improve spiritual quality. The recommendation of this study is the need for a broader understanding of the concept of īthār in character education and psychological guidance, so that individuals can develop a balance between caring for others and maintaining their well-being without getting caught up in people-pleasing attitudes.

EXPLORING THE INTERSECTION OF SHARIA AND SUFISM IN IMĀM RABBĀNĪ AḤMAD SIRHINDĪ’S MAKTŪBĀT RABBĀNĪ

2025-02-17T10:13:13+07:00

with a particular focus on the writings of Imām Rabbānī Aḥmad Sirhindī as articulated in Maktūbāt Rabbānī. While specific Islamic reformist movements posit a fundamental dichotomy between these two domains, Sirhindī contends that sufism and sharia are inseparable, with the former serving as an extension of the latter. This research seeks to analyze Sirhindī’s reconciliation of Islam’s mystical and legal dimensions, demonstrating that proper spiritual purification must occur within the framework of sharia rather than in opposition to it. Methodologically, this study employs a qualitative approach, utilizing textual analysis of Maktūbāt Rabbānī, particularly its first three volumes—to explore Sirhindī’s discourse on the necessity of legal adherence in the spiritual journey. The research also engages in comparative analysis with the works of Ibn al-‘Arabī, al-Ḥallāj, and al-Ghazālī to contextualize Sirhindī’s position within broader sufi thought. The findings reveal that Sirhindī’s model of tasawwuf is rooted in doctrinal orthodoxy, critiquing mystical deviations that detach spirituality from religious law. The study concludes that Sirhindī’s work offers a systematic framework for understanding sufism within Islamic jurisprudence, challenging perspectives that perceive a dichotomy between mystical practice and legal adherence. By addressing contemporary misconceptions, this research contributes to ongoing debates on the role of spirituality in Islamic law, reaffirming Maktūbāt Rabbānī as a seminal text in the discourse on the harmonious integration of sharia and tasawwuf.

ISLAMIZATION OF EDUCATION IN MALAYSIA

2025-01-07T14:25:21+07:00

Ismail Raji al-Faruqi’s vision of the Islamization of Knowledge (IoK) has profoundly influenced Malaysia’s education system, shaping both policies and pedagogical approaches. His engagement with Malaysian scholars and political figures, including Syed Naquib al-Attas, Anwar Ibrahim, and Mahathir Mohamad, contributed to integrating Islamic principles into national education. This influence is reflected in the Malaysian National Education Philosophy, which emphasizes holistic development grounded in Islamic values. At the school level, the integration of Islamic studies into general education has been expanded through policies that blend religious and secular knowledge. The establishment of Islamic secondary schools and tahfiz institutions underscores the government’s efforts to develop an education system aligned with Islamic teachings. Additionally, tertiary institutions have introduced Islamic perspectives in various disciplines, including science, law, and economics, aiming to produce professionals guided by ethical and religious principles. Beyond traditional education, al-Faruqi’s influence extends to professional fields such as public health, where Islamic values have been incorporated into medical ethics and healthcare training. However, the implementation of IoK faces challenges, particularly criticisms that non-Western frameworks may not align with global academic standards or local funding priorities. Furthermore, the increasing influence of Western educational models, market-driven policies, and accreditation demands has led to debates over whether the Islamization agenda is being diluted. This paper explores the extent to which al-Faruqi’s IoK principles continue to shape Malaysia’s education system amidst these evolving challenges. It argues that while efforts to integrate Islamic values persist, there is a need for continuous dialogue to balance Islamic epistemology with modern educational demands, ensuring that knowledge remains both relevant and rooted in ethical and spiritual foundations.

AL-KINDĪ’S METAPHYSICS

2025-02-27T13:29:37+07:00

This study aims to rectify the reductionist assumption that Islamic philosophy is merely a replication of ancient Greek thought. Specifically, it analyzes how al-Kindī, as one of the pioneers of philosophy within the Islamic tradition, systematically integrated elements of Greek philosophy—particularly Neoplatonism and Aristotelianism—into the conceptual framework of Islamic thought, with a focus on metaphysical aspects of divinity. The central theological themes examined include arguments concerning the existence of God, the essence and characteristics of God, and the concept of the creation of the universe. Using a descriptive-qualitative approach to al-Kindī’s primary texts, particularly Fī al-Falsafah al-Ūlā, this study reveals that al-Kindī did not merely adopt Greek philosophical ideas passively. Rather, he actively selected, reinterpreted, and reformulated these ideas to align with the foundational principles of Islamic teachings. The findings indicate that al-Kindī functioned as more than a translator or conduit of intellectual traditions; he emerged as an innovator who successfully synthesized philosophical reasoning with religious revelation. Another significant finding is al-Kindī’s critical stance toward Greek metaphysical concepts—for instance, his rejection of the notion of creatio ex materia (creation from pre-existing matter) in favor of creatio ex nihilo (creation from nothing), which is more consistent with Islamic theology. This contribution marks the formation of an original and contextual Islamic metaphysical system and paved the way for the more systematic development of Islamic philosophy in subsequent periods. Therefore, this study underscores the importance of repositioning al-Kindī as a central figure in the intellectual history of Islam, one who effectively bridged two major intellectual legacies: Greek philosophy and Islamic thought.

CRITICAL ANALYSIS OF ISLAMIC PHILOSOPHY ON SOCIAL MEDIA

2025-02-17T10:07:20+07:00

YouTube is one of the most visited platforms globally. Its position is second only to Google and has a major role in the dissemination of information on Islamic philosophy. One notable YouTube channel serving as a resource is Fahruddin Faiz at the Ngaji Philosophy channel. This endeavor takes place weekly on Wednesday evenings at the General Sudirman Mosque, Yogyakarta. The recorded sessions are subsequently shared on the MJS and Media Kontji YouTube channels. The focus of this study is on episode 37 on the MJS YouTube or 38 on the Media Koentji, which delves into the Ngaji Philosophy: Pre-Discourse-Islamic Philosophy. The research findings suggest that the YouTube channel of Ngaji Philosophy has significantly impacted the understanding of Islamic philosophy among students in Indonesian Islamic Universities. These results stem from a survey involving 114 students across five Islamic Theology and Philosophy (ITP) study programs in Indonesia. However, there is an inconsistency in defining Islamic philosophy and historical facts. The implication is the blurring of the meaning of Islamic philosophy, which has an impact on the scope and study. The definition used is not by the standards for making definitions, and the definitions conveyed by muslim philosophers. While historically, Faiz’s statement is contradictory and incoherent with the historical works of Islamic philosophy. The approach used in this study is critical analysis and cross-reference techniques. This method functions, first, as complementary data for the explanation and, second, as validation and evidence that Faiz’s definition and explanation are incoherent.

WHEN TEACHERS ARE DIGITAL

2025-04-27T18:19:57+07:00

The development of Artificial Intelligence (AI) technology has brought significant changes to the world of education, including Islamic education in Indonesia. The presence of AI as a digital teaching entity raises concerns about the future of human teachers, especially in terms of character building and the spirituality of students. This study aims to analyze the relevance of the existence of human teachers in the context of Islamic education disrupted by AI, by referring to the concept of wujūd and māhiyyah from Ibn Sīnā’s philosophy. This study uses a qualitative approach through literature study, with primary data in the form of the text of al-Shifā’ by Ibn Sīnā and secondary data from national and international accredited journals. The theory of wujūd and māhiyyah is used as a framework to evaluate the existence of AI as a “teacher”. The results of the study show that AI only has a functional existence without spiritual substance, so it does not qualify as an educational entity from the perspective of Islamic education. Human teachers, according to Ibn Sīnā, have māhiyyah that includes spiritual and moral dimensions that AI does not have. The conclusion of this study confirms that although AI can act as a tool, the role of teachers remains irreplaceable in shaping the souls and characters of students. Therefore, future Islamic education must develop a collaborative model that places AI as a partner, not a substitute for teachers.

THE ARGUMENTS AND REASONING ON THE IMMATERIALITY OF THE SOUL (TAJJARUD AL-NAFS) BASED ON MULLĀ ṢADRĀ’S PERSPECTIVE IN THE BOOK AL-SHAWĀHID AL-RUBŪBIYYAH

2025-04-27T18:19:24+07:00

This study examines the philosophical discourse of Mullā Ṣadrā on the immateriality of the soul (tajarrud al-nafs), with a focus on his seminal work, al-Shawāhid al-Rubūbiyyah. Mullā Ṣadrā, the founder of the transcendent philosophy (ḥikmah muta‘āliyah), developed a system rooted in foundational principles, including the primacy of existence (aṣālat al-wujūd), the gradation of existence (tashkīk al-wujūd), and substantial motion (ḥarakah jawhariyyah). His philosophical method integrates rational demonstration (burhān ‘aqlī), theology (kalām), Qur’anic insights, and mysticism (‘irfān), creating a unique and comprehensive framework. The research addresses a gap in the systematic analysis of Mullā Ṣadrā’s articulation of the soul’s immateriality in al-Shawāhid al-Rubūbiyyah, particularly within the third chapter (mashhad), where metaphysical principles intersect with discussions on the soul. Employing a descriptive, analytical, and argumentative methodology, the study identifies 14 structured arguments presented by Mullā Ṣadrā, evaluating their coherence and strength. Findings reveal that while many arguments are robust and deeply integrated into his philosophical system, others, particularly those based on textual and testimonial evidence, require refinement. These supplementary arguments serve to reinforce philosophical conviction rather than diminish logical validity. This research contributes to Islamic metaphysics by providing a focused analysis of al-Shawāhid al-Rubūbiyyah, offering insights into a relatively understudied text in Sadrian philosophy. It bridges classical Islamic thought with contemporary philosophical inquiry, highlighting the relevance of Mullā Ṣadrā’s views on the immaterial soul in understanding metaphysical anthropology and eschatology.

ISLAMIC EPISTEMOLOGY IN THE THOUGHT OF ḤASAN ḤANAFĪ AND FAZLUR RAHMAN ON THE GENEALOGY OF ḤADĪTH

2025-05-06T12:54:04+07:00

This article examines the genealogical dimensions of ḥadīth within Islamic epistemology, with a focus on the comparative perspectives of Ḥasan Ḥanafī and Fazlur Rahman. The study recognizes that ḥadīth functions as a textual corpus and a dynamic epistemic source shaped by historical, ideological, and sociocultural forces. The primary objective is to explore how both thinkers conceptualize the genealogy and interpretation of ḥadīth as integral to the development of Islamic epistemology. Employing a qualitative library research method, this study applies genealogical analysis and comparative hermeneutics, grounded in the sociology of knowledge and testimonial epistemology theoretical frameworks. The findings reveal that Ḥanafī frames ḥadīth as a socio-political construct embedded within power relations and ideological structures, requiring critical deconstruction for emancipatory purposes. Conversely, Rahman situates ḥadīth within a moral-historical paradigm, emphasizing the role of ijtihād and the living Sunnah in extracting ethical values applicable to contemporary contexts. Both scholars reject the notion of a static, dogmatic ḥadīth tradition and instead propose interpretative methodologies that are historically conscious and socially responsive. The study concludes that integrating genealogical critique and epistemological reconstruction opens new avenues for revitalizing Islamic thought. It expands the discourse on ḥadīth beyond traditional jurisprudential confines, offering a dynamic framework for engaging with prophetic traditions in modern intellectual contexts.

THE IMPACT OF KOREAN WAVE CULTURE ON THE DEVELOPMENT OF GENERATION Z FROM THE PERSPECTIVE OF ISLAMIC ETHICS

2025-06-03T14:30:46+07:00

This study analyses the influence of the Korean wave, or hallyu, on the potential erosion of local culture among Indonesia’s Gen Z, as well as how they can harmonize local values with the principles of Islamic philosophy. The Korean wave phenomenon is growing rapidly along with advances in technology and social media, which strengthens Gen Z’s interaction with foreign cultures. This phenomenon has not only affected many young generations in various countries, including Gen Z in Indonesia. This study uses a descriptive qualitative approach to examine the influence of the Korean wave on Gen Z cultural values within the framework of Islamic philosophy. The data in this study were obtained through several data collection techniques, including structured interviews and direct observations conducted in various Korean wave fan communities to observe behavioral patterns, social interactions, and how the influence of Korean culture is reflected in the daily lives of Gen Z, and data analysis was conducted using an interpretative approach. This study shows the positive impacts of the Korean wave or hallyu, such as increased interest in learning foreign languages, enhanced creativity, and greater appreciation for the arts. However, there is a risk of diminishing local cultural identity. Therefore, Gen Z must balance the acceptance of foreign cultures with the preservation of local traditions through a lifestyle grounded in Islamic values. According to Ibn Miskawayh, the development of moral character and self-control is essential in filtering external cultural influences. This approach enables young people to remain open to globalization while maintaining their cultural and spiritual identity.