Kanz Philosophia A Journal for Islamic Philosophy and Mysticism https://journal.sadra.ac.id/ojs/index.php/kanz <p>Kanz Philosophia is a refereed academic journal published by Sekolah Tinggi Filsafat Islam (STFI) Sadra in Jakarta. 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, Western in the hope to contribute the resolution of various It theoretical, methodological, and practical issues in the aforementioned fields. It covers 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 sosiology; Philosophy of education; Philosophy of science; Philosophy of psychology ;Theoretical and practical Sufism.</p> <p><span lang="en">Kanz Philosophia is published twice a year, namely in June and December</span></p> <p>ISSN: <a class="bold" title="2442-5451" href="https://portal.issn.org/resource/ISSN/2442-5451" target="_blank" rel="noopener">2442-5451</a> (Print) <strong>| </strong>EISSN: <a class="bold" title="2407-1056" href="https://portal.issn.org/resource/issn/2407-1056" target="_blank" rel="noopener">2407-1056</a> (Online)</p> Sekolah Tinggi Filsafat Islam (STFI) Sadra en-US Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 2442-5451 WAḤDATUS SHUHŪD, KRITIK AL-RĀNIRI ATAS PANTEISME KETUHANAN https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/91 <p>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.</p> Ahmad Fairozi Sulistya Ayu Anggraini Copyright (c) 2020 Sekolah Tinggi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 119 138 10.20871/kpjipm.v6i2.91 REALITAS JIWA SEBAGAI BASIS ONTO-EPISTEMOLOGI PENGALAMAN RELIGIUS https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/93 <p>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.</p> Imandega Muhammad Copyright (c) 2020 Sekolah Tinggi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 139 164 10.20871/kpjipm.v6i2.93 MEMOTRET KESEMPURNAAN INSAN MENURUT FILSAFAT JIWA IBN SĪNĀ https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/95 <p>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.</p> Nurul Khair Copyright (c) 2020 Sekolah Tingi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 165 192 10.20871/kpjipm.v6i2.95 HERMENEUTICAL STUDY OF ΠΑΡΟΥΣΊΑ AND ITS SIGNIFICANCE TO THE 21ST CENTURY CHRISTIANS https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/94 <p>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.</p> M. O. Oyetade Copyright (c) 2020 Sekolah Tinggi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 193 210 10.20871/kpjipm.v6i2.94 THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/92 <p>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.</p> Fereshteh Jafari Copyright (c) 2020 Sekolah Tinggi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 211 228 10.20871/kpjipm.v6i2.92 PEMIKIRAN ATEISME RICHARD DAWKINS: https://journal.sadra.ac.id/ojs/index.php/kanz/article/view/96 <p>History shows a constant debate between religionists and atheists. Armstrong wrote that any new concept of divinity that emerged in society and rejected established traditions would be labeled as atheist and marginalized. Today, one of the movements that are quite criticized by religious people is New Atheism. He has a great influence in the western world. Richard Dawkins, as the founder, composed a special work entitled God Delusion as a response to the rejection of the supernatural and personal concept of God through Argument from Improbability. He explained that the complexity of the universe is almost impossible to come from a simple entity, namely God, but at the same time, a complex creator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpret Richard Dawkins’ points of thought in God Delusion, and analyze them using the principles of logic and philosophy. As a result, the author found several weaknesses in the argument from improbability and the lens in viewing religion. First, the assumption of rejecting the argument of resentment is only to deny the supernatural concept of God. Second, the use of statistical probability arguments limited to natural laws does not lead to supernatural concepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes.</p> Achmad Fadel Hasan Mujtaba Copyright (c) 2020 Sekolah Tingi Filsafat Islam (STFI) Sadra https://creativecommons.org/licenses/by-nc-sa/4.0/ 2020-12-31 2020-12-31 6 2 229 248 10.20871/kpjipm.v6i2.96