Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism

IBN SĪNĀ AND IBN RUSHD’S CONCEPTIONS OF THE SOUL IN LIGHT OF ARISTOTLE’S THEORY OF FOUR CAUSES

Müfit Selim Saruhan — Mon, 08 Dec 2025 00:00:00 +0700

This article undertakes a comparative study of Ibn Sīnā and Ibn Rushd’s conceptions of the soul through the framework of Aristotle’s four causes: material, formal, efficient, and final. Both thinkers draw deeply from Aristotelian psychology, yet their approaches diverge due to different metaphysical and theological commitments. Ibn Sīnā, shaped by Neoplatonic currents, presents the soul as an immaterial, self-subsistent substance that transcends the body and seeks perfection in union with the Active Intellect. This union is achieved through rational contemplation, ethical purification, and intellectual ascent, granting the soul an independent and eternal telos. By contrast, Ibn Rushd interprets the soul in strict continuity with Aristotle’s naturalism, emphasizing its inseparability from the body as its form and actuality. For him, human perfection is realized not in metaphysical transcendence but in civic virtue, rational engagement, and intellectual cultivation within empirical life. The article applies Aristotle’s four causes to their respective models, exploring the ontological, epistemological, and ethical implications of each framework. It further situates their perspectives within broader debates on consciousness, personhood, and moral responsibility, highlighting the enduring relevance of their insights. The study argues that re-examining these classical Islamic philosophies provides valuable resources for contemporary discussions in the philosophy of mind, ethics, and metaphysics.

THE PHILOSOPHY OF LANGUAGE IN AL-FARĀBĪ’S THOUGHT

Dadan Mardani, Motea Naji Dabwan Hezam, Mahmud Mahmud, Rohanda Rohanda — Mon, 08 Dec 2025 00:00:00 +0700

Al-Farābī’s contributions to Islamic philosophy extend deeply into the philosophy of language, yet scholarly attention to this dimension remains limited. This study re-examines al-Farābī’s linguistic philosophy by focusing on three interrelated dimensions: logic, symbol, and reasoning. The background of the research lies in the need to reassess classical frameworks in light of contemporary debates on language, cognition, and meaning, where non-Western traditions remain underrepresented. The objective is to explicate how al-Farābī conceptualizes language not merely as a communicative tool, but as an epistemic system for organizing rational thought and symbolic representation. Using a qualitative method, the study employs textual-philosophical analysis of al-Farābī’s major works, including Kitāb al-Ḥurūf, Kitāb al-Alfāẓ al-Musta‘mala fī al-Manṭiq, and his commentary on De Interpretatione, supported by recent scholarly findings. The results reveal that al-Farābī understands language as a structured expression of the intellect, capable of conveying both demonstrative propositions and imaginative constructs. His classification of syllogisms into demonstrative, dialectical, rhetorical, poetic, and sophistical shows the multiplicity of language functions, each with distinct epistemological and moral purposes. Furthermore, his reflections on metaphor, rhetoric, and prophetic discourse demonstrate the cognitive and ethical role of symbolic language in shaping society and cultivating virtue. The study concludes that al-Farābī’s philosophy of language integrates logical rigor with symbolic depth, offering an early model of semiotic realism in which words, concepts, and referents form a triadic relationship grounded in reason and truth. This synthesis provides a foundational contribution to the Islamic intellectual tradition while also enriching contemporary philosophy of language, hermeneutics, and intercultural dialogue.

REINTERPRETATION OF ALI ASGHAR ENGINEER’S LIBERATION THEOLOGY IN THE CONTEXT OF MULTICULTURAL EDUCATION POLICY IN INDONESIA

Khizbullah Al Mahdiyin, Kiki Anita Rahmawati, Iksan Kamil Sahri — Mon, 08 Dec 2025 00:00:00 +0700

This study reinterprets Ali Asghar Engineer’s liberation theology as a normative foundation for integrating justice, freedom, and equality into Indonesia’s multicultural religious-education policy across primary, secondary, and tertiary levels. Motivated by persistent deficits in conventional religious curricula characterized by rote learning, doctrinal literalism, and weak responsiveness to social pluralism. The research employs a qualitative literature review combining systematic database searches with content analysis and critical discourse analysis of scholarship, policy documents, and curriculum materials. Findings indicate that grounding curricula in liberationist values can reorient religious education from transmissive instruction toward emancipatory pedagogy that cultivates critical consciousness, civic agency, and intercultural competence. Implementation, however, is constrained by three interrelated barriers: structural (centralized curriculum regimes and assessment systems), cultural-ideological (conservative resistance and contestation over interpretive authority), and practical (limited teacher capacity, resources, and contextually relevant materials). The paper advances pragmatic strategies for curriculum decentralization, redesigned authentic assessment, sustained in-service teacher development, contextualized teaching modules, and deliberative engagement with religious stakeholders, coupled with pilot implementation and rigorous monitoring to ensure fidelity and scalability. By articulating a context-sensitive operationalization of the Engineer’s theology for curriculum reform, the study contributes theoretically and practically to debates on Islamic education reform and multicultural pedagogy, offering policymakers and educators an evidence-informed pathway to make religious education more just, inclusive, and transformative.

CRITICAL THEORY OF FRANKFURT SCHOOL

Yudha Okta Anuhgra, Mahmud Arif, Saszlin Rahmadhani — Mon, 08 Dec 2025 00:00:00 +0700

The present study aims to provide a comprehensive examination of the Frankfurt School’s Critical Theory, encompassing its historical origins, subsequent development, and the application of its values within educational contexts and the evolution of Islamic Critical Theory. Employing a qualitative research methodology, data for this article were obtained through an extensive review of literature, including books, scholarly journals, and other pertinent documents concerning the Frankfurt School’s Critical Theory. Data analysis was performed using content analysis techniques. The findings indicate that the Frankfurt School’s Critical Theory remains a significant philosophical movement, persisting not only in Western academic discourse but also among Muslim philosophers. Despite its limited familiarity in Indonesia, there is potential for the adaptation of aspects and values of the Frankfurt School’s Critical Theory in the educational process. This adaptation could be achieved through the implementation of critical pedagogy, aimed at fostering understanding and sensitivity to promote change. Additionally, the integration of critical religious education could serve to transform it into critical Islamic religious education, thereby challenging the prevailing stigma that often pits Islam and the West against each other in the educational field. Furthermore, it is imperative to acknowledge the significant opportunity for academics and philosophers to continue developing the concept of Islamic Critical Theory, a field that currently has minimal references. Critical theory has the potential to contribute to the development of Islamic scholarship, as evidenced by the Qur’an’s emphasis on critical thinking in the pursuit of knowledge.

REORIENTATION OF ISLAMIC PHILOSOPHICAL TRADITION

Muhammad Nasrudin Baihaqi — Mon, 08 Dec 2025 00:00:00 +0700

Islamic philosophy, which once experienced a golden age, now faces a crisis of innovation characterized by stagnation, repetition, and an inability to respond to contemporary human problems. This condition is often seen as a result of the decline of philosophy after Ibn Rushd, but in fact it is more related to the inappropriate method of reading tradition (turāth) with two main axes: traditionalism/Salafism and liberalism-modernism. This article examines the thoughts of two very important modern Arab figures, ‘Ābid al-Jābirī and Ḥasan Ḥanafī, who both attempted to offer new ways of reading turāth to revitalize Islamic philosophy. The aim is to reveal the relevance of their methods in addressing intellectual stagnation while pointing to a new direction for the Islamic philosophical tradition to remain relevant and productive. This study uses a qualitative method based on content analysis of the main works of ‘Ābid al-Jābirī and Ḥasan Ḥanafī on tradition and renewal. The results of the study show that al-Jābirī, through structural, historical, and ideological criticism, attempts to liberate tradition, especially philosophical texts, from analogical reading (qiyās) and encourages a rationality of tradition that is more in line with the guidance of modernity. Meanwhile, Ḥasan Ḥanafī, through phenomenological hermeneutics, views tradition as an ideological force that must be revived in order to support emancipation and social transformation. Although their points of emphasis differ, both assert that Islamic philosophy can only regain its vitality through a reorientation of tradition so that it remains relevant and capable of responding to the needs of the times.

BEYOND REASON

Shadab Ali Khan — Mon, 08 Dec 2025 00:00:00 +0700

This paper delves into the profound and intricate relationship between Love (ishq) and Intellect (aql) within the philosophy of Muhammad Iqbal, a visionary poet and philosopher, aiming to reveal how these two forces shape the development of the human self (khudi) and contribute to the realization of spiritual and moral freedom. According to Iqbal, while intelligence is useful for getting to know things and thinking critically, love goes beyond reasoning and provides the spiritual and emotional depth needed to have a closer relationship with God. While both intellect and love are essential faculties of the human experience, Iqbal frames them as complementary forces in a dynamic relationship, where intellect is analytical, cautious, and calculating, whereas love is intuitive, passionate, and self-transcendent. The main motto of this research is to show how Iqbal emphasizes the primacy of love in the process of spiritual awakening, while affirming that both faculties work in tandem, without negating reason, but asserting that reason alone cannot lead to spiritual awakening or transformative action. For Iqbal, it is ishq that fuels the soul’s courage, sacrifice, and divine connection, ultimately leading to the strengthening of khudi. Through a comparative and analytical approach, the study highlights Iqbal’s integration of classical Islamic thought with modern existential concerns, demonstrating how love becomes a cosmic principle, whereas intellect remains a useful yet limited tool. In conclusion, this research asserts that true selfhood and moral leadership emerge not from intellect alone but rather through a harmonized interplay in which love leads, and intellect follows. This equilibrium lies at the heart of Iqbal’s vision for the revival of humanity.

CRITICAL THEORY AND SOCIAL SCIENCE

Muhammad Faqih Nidzom, Mohammad Muslih, Muhammad Zulfikar Nur Falah — Mon, 08 Dec 2025 00:00:00 +0700

This research addresses the contemporary global conflict surrounding transformations in social life through the lens of Critical Theory. The urgency of analyzing the thoughts of Herbert Marcuse and Jürgen Habermas lies in their critical engagement with the rational foundations of the modern social system. This study aims to conduct a comparative analysis of Marcuse’s and Habermas’s contributions to Critical Theory. The material object of this study is Critical Theory in social science, while the formal object focuses on the specific theories developed by Marcuse and Habermas. Employing a library research method and a comparative approach. Data processing in this study uses descriptive analysis, which means describing the data sources of Marcuse and Habermas’ Critical Theory, then analyzing the descriptive data sources from both Critical Theory thinkers. Marcuse’s key concept is the “one-dimensional man,” reflecting a critique of advanced industrial society, whereas Habermas introduces “communicative action” as a foundation for rational discourse in democratic societies. The differences in these concepts are shaped by their distinct philosophical and socio-historical contexts. The study concludes that Marcuse’s and Habermas’s theories represent a dialectical tension: Marcuse as a thesis with a monolithic representation of modern rationality (instrumental rationality that is adaptive with control, efficiency, and domination), Habermas as an antithesis with a typological representation of instrumental rationality and communicative rationality. Habermas does not reject instrumental rationality, but limits it only to non-human objects. When applied to humans, instrumental rationality causes social pathology. Their synthesis lies in recognizing the role of identity and intersubjective recognition in fostering communicative action. This study implies that the Islamic context in Marcuse and Habermas’ discourse leads to conceptual prospects for social cohesion and justice.

EPISTEMOLOGICAL POLEMICS IN DIGITAL RELIGION

Mon, 15 Dec 2025 00:00:00 +0700

Digital religion is where religious beliefs meet digital media. Networked technologies have changed how people share, interpret, and practice their faith. These technologies shift authority away from traditional institutions, allowing ordinary people and even algorithms to help create sacred content. Objectives: This study maps and critically analyzes the main debates about religious knowledge online. It proposes frameworks to handle issues of authority, authenticity, and research methods in digital faith settings. Methods: We used a qualitative approach by reviewing scholarly studies, reports, news articles, and online material up to mid‑2025. We applied phenomenological and hermeneutic analyses to examine how digital media are changing the production and understanding of religious knowledge, using case studies from multiple faith traditions. Results: We identified important tensions in digital religion: sacred vs profane spaces; reason vs revelation; authority vs authenticity; insider vs outsider viewpoints; mystical vs empirical knowledge; pluralism vs normativity; and transcendence vs immanence. We also highlight issues such as algorithmic influence, digital inclusion, environmental sustainability, and research challenges. Additionally, we explore new debates on topics like colonialism, gender, and diaspora. We conclude that addressing digital religion requires better religious and digital literacy, inclusive dialogue, ethical technology design, and interdisciplinary research to build a strong, inclusive ecosystem of religious knowledge. By combining existing research with current examples, this article provides a broad overview of the changing knowledge landscape in digital religion.

ISLAMIC PSYCHOLOGY OF ABŪ ZAYD AL-BALKHĪ AS A FRAMEWORK FOR OVERCOMING DEPRESSION, STRESS, AND SOCIAL ISOLATION

Jarman Arroisi, Allan Muhammad — Mon, 15 Dec 2025 00:00:00 +0700

The contemporary global mental health crisis—marked by rising rates of depression, chronic stress, and social disconnection—calls for approaches that integrate biological, psychological, social, and spiritual dimensions of human well-being. This study revisits the biopsychological framework of Abū Zayd al-Balkhī (850–934 CE), articulated in Maṣāliḥ al-Abdān wa al-Anfus, to assess its relevance for contemporary challenges. Drawing on a qualitative literature review and comparative analysis, the research highlights how al-Balkhī’s classifications of ḥuzn (sorrow/depression), waswasah (obsessive rumination), and faza‘ (panic) bear conceptual parallels to modern diagnostic categories, while his therapeutic strategies—including cognitive reflection, behavioral regulation, spiritual devotion, and social companionship—demonstrate an integrative orientation that resonates with, but is not reducible to, contemporary therapies such as Cognitive Behavioral Therapy (CBT), positive psychology, and mindfulness. The paper also underscores the epistemological and clinical challenges of adapting al-Balkhī’s framework today. These include differences in ontology and methodology, terminological disparities with DSM/ICD systems, lack of empirical validation, and the risk of decontextualization if his thought is applied without critical adaptation. Nevertheless, the study argues that al-Balkhī’s synthesis of Qur’anic theology, Greco-Arabic medicine, and philosophical rationalism offers valuable resources for developing culturally resonant and ethically grounded models of care. His legacy can enrich mental health discourse in Muslim-majority contexts and pluralistic societies alike, provided it is engaged reflexively, critically, and in dialogue with contemporary clinical evidence.

THE ISLAMIZATION OF ALFRED ADLER’S CONCEPT OF THE INFERIORITY COMPLEX

Usmanul Khakim, Musthofa Ali Mahfud — Sun, 14 Dec 2025 00:00:00 +0700

The concept of the inferiority complex developed by Alfred Adler has been widely applied in contemporary psychology to explain conditions such as depression, anxiety, and personality disorders. However, existing solutions tend to be secular, overlooking the spiritual dimension and relying on partial approaches such as tabula rasa, heredity, or nativism, thereby lacking a holistic perspective. This study aims to explore and Islamize Adler’s concept of the inferiority complex by drawing on Adler’s works, Islamic sources, particularly the Qur’an and Hadith, as well as insights from modern Western psychologists and Muslim scholars. Employing a qualitative methodology with a library research approach, the study analyzes primary and secondary texts to identify secular elements in Adler’s theory and integrate them with Islamic principles. The findings show that while Adler’s concept is useful for understanding human psychology, it is rooted in a secular Western paradigm that emphasizes human autonomy and neglects dependence on God. Using Syed Muhammad Naquib al-Attas’s framework of Islamization of knowledge, the concept is reconstructed in three stages: De-Westernization (removing secular elements), integration (embedding values such as tawḥīd, fiṭrah, muḥāsabah, tawakkul, shukr, qanā‘ah, and ukhuwah Islāmiyyah), and Islamization (a comprehensive reconstruction aligned with the tawhidic worldview). The resulting framework is holistic, uniting psychological, social, and spiritual dimensions. Within this perspective, the inferiority complex not only addresses mental health but also strengthens faith, cultivates virtuous character, and affirms humanity’s role as God’s vicegerent (khalīfah). Thus, this study contributes to the development of modern Islamic psychology that is both relevant to Muslim communities and oriented toward worldly well-being and eternal happiness.

CONCEPTIONS OF RATIONALITY AND ISLAMIC PHILOSOPHY OF EDUCATION

Mohd Saif Qureshi — Thu, 18 Dec 2025 00:00:00 +0700

This paper investigates the diverse conceptions of rationality within Islamic philosophy and their relevance to contemporary Islamic education, especially when considering modern scientific developments like evolution by natural selection, especially when connected with the development of Artificial Intelligence (AI) which is growing rapidly and starting to enter the world of education. The relationship between Islamic theology and scientific paradigms continues to be a topic of debate, which influences pedagogical approaches. A thorough understanding of the various Islamic rationalities, spanning from the early Islamic era to the classical period, is essential for creating an educational framework that promotes critical thinking while upholding Islamic values. Using a qualitative method, this writing examines the contributions of key figures such as al- Kindī, al-Farābī, Ibn Sīnā, al-Bīrūnī, al-Ghazālī, Ibn Tufayl, Ibn Rushd, Junayd al-Baghdādī, ‘Abd al-Qādir al-Jīlānī, Khwāja Mu‘īnuddīn Chishtī, and Jalāl al-Dīn Rūmī to illustrate the different forms of rational engagement in Islamic intellectual history. It is proposed that addressing the conflict between traditional Islamic teachings and modern scientific theories requires a reassessment of educational strategies and more expansive understanding of rationality itself.

GOALS OF ISLAMIC EDUCATION REVISITED

Kazem Zabihollahi — Thu, 18 Dec 2025 00:00:00 +0700

This article critically examines the goal(s) of Islamic education, with a particular focus on the interpretations advanced by William Chittick. This examination occurs within the context of the unitary theistic objective intrinsic to Islamic education, contrasting it with the multiplicity of secular goals underpinning Western education. The critique is centred on Chittick’s assertion that modern Western education, dominated by the principle of takthīr—multiplicity—is fundamentally incompatible with the unifying vision of tawhīd—the unity of God—inherent in traditional Islamic education. At the heart of this inquiry lies the question: can the objective(s) of Islamic education, firmly rooted in the principle of tawhīd, as Chittick steadfastly asserts, coexist with the Western educational framework, which is grounded in takthīr? Drawing from classical Islamic thought with a particular focus on Sufism, the paper revisits the triadic structure of knowledge in Islamic intellectual tradition: transmitted, intellectual, and inspired knowledge, which aims to cultivate the soul’s spiritual transformation. While Chittick views tawhīd as the ultimate guiding principle. This paper, through a critical-analytical framework, contends that tawhīd and takthīr are inextricably compatible and interdependent through the lens of waḥda (unity-in-diversity and diversity-in-unity), compelling us to engage with the nuanced interplay between these seemingly opposing forces within the realm of education.