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BELIEF IN GOD BY INTUITIVE KNOWLEDGE IN MULLÄ€ á¹¢ADRÄ€â€™S PHILOSOPHY : (A CRITIQUE TO ATHEISTIC EVIDENTIALISM) Hakimelahi, Abdolmajid; Hamdani, Basrir
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 6 No. 1 (2016): Kanz Philosophia
Publisher : Sekolah Tinggi Agama Islam (STAI) Sadra

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The epistemological approach of evidentialism maintains that a belief must have sufficient evidence in order to be rationally justified. The belief in God is no exception, it must pass as well the litmus test of evidence as a measure of its rational justification. But what counts as evidence? Responding to this question and identifying the nature of the evidence that can be used to justify belief has become a point of contention among philosophers. While some evidentialists have denied the possibility of evidence for the belief in God, others have attacked the very basis of the evidentialist claim by promoting belief in God without evidence. The following paper aims at proposing an alternative way or approach to argue and to justify belief in God, that is, intuitive knowledge. To excute this aim, this paper tries at first to describe briefly those two currents of thought and, further, examines and criticizes them by discussing and analyzing the notion of innate concepts and presentational knowledge as known by an intuitive knowledge based on MullÄ á¹¢adrÄâ€™s view. According to some philosophers, this type of knowledge, presentational knowledge, can be included as â€œevidenceâ€ even from the evidentialist point of view which does not limit evidence to conceptual knowledge. By this, critical analysis will be applied here as a method to conduct the research.

RELASI PENAFSIRAN AL-QUR’AN TERHADAP SIKAP SOSIAL-KEAGAMAAN SEKTARIAN ISLAM FUNDAMENTALIS DAN ISLAM MODERAT Basrir Hamdani
Tanzil: Jurnal Studi Al-Quran Vol. 2 No. 2 (2018): April
Publisher : Sekolah Tinggi Agama Islam (STAI) Sadra

The main purpose of this paper is to show the relation between the interpretation of sacred texts, in this case the text of the Qur’an, and socio-religious attitudes of sectarian groups in Islam. This relation can be identified from the different characteristics of the social attitudes of religious people who are affiliated with certain groups in Islam which actually have different methods and styles of interpretation. This hypothesis is based on the principle that socio-religious attitudes are necessarily based on religious understanding, and the religious understanding must generate from interpretations of sacred texts, nor excluded in Islam with different methods and styles of interpretation of the Qur’anic texts by Muslims in different sects. This paper outlines two sects based on their methods and styles of interpretation, namely the Fundamentalists who tend to scripturalist-textualist methods and styles of interperetation and the Moderates with substantive-contextualist methods and styles. By analyzing the two methods of interpretation from the two groups, it is hoped that it can be used as a basis for identifying the socio-religious attitudes of Muslims and finding solutions to the negative implications in social life caused by these attitudes. The method that the author uses in presenting this paper is the analytical-critical-comparative method, which is to analyze critically the methods and styles of interpretation of the two religious groups and then with a comparative-critical approach the author tries to identify the socio-religious attitudes come from both of them, in the way to use it as a reference in finding solutions to solve the negative impacts of those attitudes in social life.

Realisme Moral dalam Pandangan Ṭabāṭabā’ī (Respons terhadap Natuaralisme, Emotivisme, dan Anti-Realisme Moral) Basrir Hamdani
ILMU USHULUDDIN Volume 7, Nomor 1, Januari 2020
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

The main purpose of this article is to point out Ṭabāṭabā’ī’s metaethical idea, that is moral realism, based on the principle of moral philosophy which found in his theory of I’tibāriyat, a theory of perception dealing with various kinds of perception related to practical action of human being whether individual or social. Departing from many problems related to ontological and epistemological statuses of morality that have not been solved yet by several modern metaethical theories, cognitivism and non-cognitivism, this Ṭabāṭabā’ī’s metaethical idea is considered enable to give alternative solutions by proposing two points as the results of reflection on it that morality in the case of metaethical study is imaginative-cognitive-relative and existent in threefold components (action, pupose, and nature of an actor). The elaboration of this reflection in the same time constitutes a response to those modern metaethical theories especially Naturalism, Emotivism, and Anti-Realism. The method by which the writer presents this article is analytical-critical-comparative method, that is, to analyze every idea or theory of metaethics mentioned and, then, by comparative-critical approach, the writer attempts to provide a response to some claims from Naturalism, Emotivism, and Anti-Realism.

Mengembangkan Rasionalitas dalam Beragama Melalui Penerapan Ilmu Manṭiq (Sebuah Upaya Menangkal Radikalisme dalam Paham Keagamaan) Basrir Hamdani
Emanasi : Jurnal Ilmu Keislaman dan Sosial Vol 4 No 1 (2021): Jurnal Emanasi Volume 4 Edisi 1 Tahun 2021
Publisher : Asosiasi Dosen Peneliti Ilmu Keislaman dan Sosial

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To put forward the rationality based on logical (manṭiq) principles in embracing religion constitutes an attempt to approach the truth, if not to say to grasp the truth, in understanding authentically the teachings of religion which are stated in holly scriptures (al-Qur’an and al-Hadits) based on the principle of religion itself, i.e., to present the virtues and salvation wether in this world and hereafter. This is at once a reason to avoid the textual-formalistical understanding toward the holly scriptures, since it tends to ram one holly scripture to one other and in implication toward religious behavior, it triggers frictions and collisions among heterogeneous peoples. In such a way, it has brought frequently to radicalism. This research aims at analyzing the importance of evolving the rationality in embracing religion by means of practicing Logics (‘Ilm al-Manṭiq) as one of the alternative ways for deradicalization of religius understandings. This research is conducted through analytical-descriptive method wether in investigation or in elaborating the data which are found in many literatures and in the form of library research.

Evolutionist Humanism of Muhammad Iqbal: Response to Sartre’s Existentialism Fadel, Achmad; Ruhani, Mahdi; Hamdani, Basrir
Aqlania Vol. 15 No. 1 (2024): June
Publisher : Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v15i1.10195

The differences in the foundational thoughts on humanity become a factor in the plurality of interpretations of humanism that seeks to interpret ideal humanity. Jean Paul Sartre proposed a typical existentialist humanism, which removes the essence from humanity. Humans are left without meaning with the freedom to dynamically determine their own essence. The problem is that humans are only viewed from the aspect of freedom alone, while the aspects of evolution and human improvement are ignored. Therefore, by using the evolutionary humanism perspective of Muhammad Iqbal, humans are allowed to have the freedom to determine their essence while simultaneously perfecting themselves towards the absolute source of existence in the universe. The purpose of this research is to respond to Sartre's freedom humanism using Iqbal's evolutionary humanism with a descriptive analysis approach. The research results show that Sartre's humanism places freedom as the goal, while Iqbal makes freedom an instrument to achieve perfection (absolute ego). Sartre's disregard for freedom nullifies morality and the values of civilization considered important by humanism. Therefore, evolution is a key element for freedom, humanism, and civilization that can contribute to the foundation of ethics and culture

Muhammad Iqbal's Humanism: a Response to Religious-Sufistic and Secular Humanism Hamdani, Basrir; Rasid, Rasid
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol 23, No 1 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i1.35066

The nature of human being is not only the self who possesses ‘will to power’ or free will to determine the continuity of his life through fulfilling the biological needs, but also the self who is cosmological reflection of God, he is pervaded by divine values with active-participatory and creative manner. This article attempts to disclose a construction of Muhammad Iqbal’s idea on humanism based on spiritual-anthropological perspective in understanding human being. This idea of him on humanism constitutes a response and synthesis, as well, to two views; first, the view that only emphasizes on physical-biological aspect and denies spiritual-metaphysical aspect of human being as what maintained by modern Western humanism. Second, the view that is exceedingly fixated on spiritual-theocentric aspect and underestimates the anthropological-sociological aspects of human’s role as a living creature. The second one has afflicted mystical tradition in Islamic thought. By his philosophy of khūdī (ego), Iqbal proposes a holistic approach in understanding the reality of human being. He elaborates that human being is not only a creature that possesses privilege for actualizing his self-potential in material cases by means of creative actions but also a spiritual creature who has substance (human soul) which is everlastingly as the manifestation of Cosmic Creator who is Omni-Creative i.e., God as the Absolute Ego or the Perfect Self. This writing is proposed by means of analytical-descriptive method toward Iqbal’s philosophy in constructing the idea of humanism.

Muhammad Iqbal's Humanism: a Response to Religious-Sufistic and Secular Humanism Hamdani, Basrir; Rasid, Rasid
Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol.23 No.1 (2024): Jurnal Komunikasi antar Perguruan Tinggi Agama Islam
Publisher : Kopertais Wilayah I DKI Jakarta dan Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/kordinat.v23i1.35066

The nature of human being is not only the self who possesses ‘will to power’ or free will to determine the continuity of his life through fulfilling the biological needs, but also the self who is cosmological reflection of God, he is pervaded by divine values with active-participatory and creative manner. This article attempts to disclose a construction of Muhammad Iqbal’s idea on humanism based on spiritual-anthropological perspective in understanding human being. This idea of him on humanism constitutes a response and synthesis, as well, to two views; first, the view that only emphasizes on physical-biological aspect and denies spiritual-metaphysical aspect of human being as what maintained by modern Western humanism. Second, the view that is exceedingly fixated on spiritual-theocentric aspect and underestimates the anthropological-sociological aspects of human’s role as a living creature. The second one has afflicted mystical tradition in Islamic thought. By his philosophy of khūdī (ego), Iqbal proposes a holistic approach in understanding the reality of human being. He elaborates that human being is not only a creature that possesses privilege for actualizing his self-potential in material cases by means of creative actions but also a spiritual creature who has substance (human soul) which is everlastingly as the manifestation of Cosmic Creator who is Omni-Creative i.e., God as the Absolute Ego or the Perfect Self. This writing is proposed by means of analytical-descriptive method toward Iqbal’s philosophy in constructing the idea of humanism.

Manusia dan Kebebasan dalam Pandangan Taqi Misbah Yazdi: Studi Kritis Terhadap Jean Paul Sartre Firmansyah, Beta; Triandi, Dikdik; Hamdani, Basrir; Fahmi, Zulkifli Reza
Aqlania Vol. 14 No. 1 (2023): June
Publisher : Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v14i1.7638

This research explores the views of Taqi Misbah Yazdi in criticizing the theory of human freedom according to Jean Paul Sarte. The discourse of human freedom has indeed been widely discussed, especially in modern times, especially in philosophy. Even in the West, this freedom is central to the discussion. The emergence of existentialism proves that the question of freedom has become a polemic among existentialist philosophers such as Soren Kierkegaard, Martin Haidegger, Karl Jasper and others. Researchers will focus on discussing Sartre's existentialism about human freedom. The method for this research is qualitative because this research is descriptive in nature and tends to use analysis. Process and meaning (subject perspective) are emphasized in qualitative research. The theoretical base is used as a guide so that the research focus is in line with the facts in the field. In this research, in terms of the existence of values, all the freedom that Sartre does certainly has weaknesses, namely it leads to anxiety, whereas in essence Sartre's freedom begins with human awareness of "being" and then acts in a conscious "nothingness". In Yazdi's study, awareness in noting this will make man detached from divine will in value and spiritually, meaning that the understanding of an absolute being that is conscious with a temporary form like man cannot be understood and studied, because the feeling of not noting it blackens and empties oneself into something that in the end, man will never find his own essence.Keywords: Responsibility, Circle of Freedom, Fear, Facticity.

THE IMMATERIALITY OF KNOWLEDGE AND ITS RELATION TO THE SOUL'S RESURRECTION: TRANSCENDENT PHILOSOPHY PERSPECTIVE Risma Rahman; Basrir Hamdani
ISSUE: Journal of Islamic Studies for Universal Dialogue Vol. 4 No. 2 (2026): ISSUE: Journal of Islamic Studies for Universal Dialogue
Publisher : Sadra International Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.67281/issue.v4i2.64

The question of whether human knowledge persists after death remains a significant philosophical issue, particularly in debates between materialist and metaphysical perspectives. Materialist thinkers generally argue that knowledge ceases with the termination of brain function and consciousness, whereas metaphysical traditions maintain the continuity of knowledge beyond bodily existence. This study aims to analyze the immaterial nature of knowledge in relation to the resurrection of the soul from the perspective of Transcendental Philosophy. Employing a qualitative library research method, this study uses an interpretive content analysis approach to examine relevant philosophical texts, with the theoretical framework grounded in Mulla Sadra’s Transcendental Philosophy. The findings indicate that knowledge is not merely a product of material brain processes but possesses an immaterial nature inherent in the soul as the knowing subject. Consequently, knowledge does not perish when the soul separates from the body but persists in accordance with the soul’s immaterial existence. Furthermore, the continuity of knowledge after bodily death is understood as part of the soul’s ontological journey toward perfection. This study concludes that, within the framework of Mulla Sadra’s philosophy, the persistence of knowledge after death is philosophically defensible because knowledge shares the immaterial nature of the soul itself, thereby reinforcing the metaphysical understanding of post-mortem human existence.

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