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Aqlania: Jurnal Filsafat dan Teologi Islam
Published by Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
ISSN : 20878613     EISSN : 26566605     DOI : https://doi.org/10.32678/aqlania
Core Subject :
Aqlania : Jurnal Filsafat dan Teologi Islam is a peer-reviewed journal on a scientific journal that focuses on the publication of research results in philosophy and theology in Islam, also sufism studies. This journal is published periodically twice a year in June and December. The journal is opened to researchers, practitioners and observers of religious, humanitarian and environmental studies. This journal is managed and published by the Department of Aqidah and Islamic Philosophy of Faculty of Ushuluddin and Adab of State Islamic University of Sultan Maulana Hasanuddin Banten. All articles will be reviewed by experts before accepted for publication. Each author is solely responsible for the content of published articles. This journal encompasses original research articles, review articles, and short communications, including: Religion and Philosophy Philosophy on Family Theology and Aqidah Environment and Philosophy Nusantara Philisophy
Arjuna Subject : -
Articles 30 Documents
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Integration of Al-Kindi's Rationalism and Ar-Razi's Empiricism: The Relevance of Islamic Epistemology for Contemporary Science Cardasyifa Fajranada Usman; Widiya Tasa; Muhammad Emil Fauzi; Rostanura Aji
Aqlania Vol. 16 No. 2 (2025): December
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v16i2.100

Abstract

The decline of scientific tradition in the contemporary Islamic world indicates an epistemological disconnect between the classical scientific heritage and the development of modern science. The current educational paradigm tends to be imitative and separated from the spiritual, rational, and empirical values that once served as the foundation of Islamic scientific glory. This study aims to analyze the thoughts of Al-Kindi and Ar-Razi as two central figures representing rationalism and empiricism in the classical Islamic scientific tradition. The approach used is a qualitative literature study method using primary data in the form of books and articles adopted from the works of both figures and supporting secondary data in the form of books on Islamic intellectual history, studies of the philosophy of science, and scientific articles. The results show that Al-Kindi developed deductive rationalism that combines reason and revelation, while Ar-Razi emphasized inductive empiricism based on observation and experimentation. The synthesis of these two approaches forms an epistemological framework that balances theoretical reasoning and empirical verification, which then becomes the basis of the modern scientific method. This study emphasizes the importance of re-internalizing the critical spirit, intellectual autonomy, and orientation towards the welfare of the people in reviving the scientific tradition in the Islamic world, while contributing to contemporary Islamic philosophy by offering a model of epistemological integration relevant to education and research.
Mullā Ṣadrā’s Epistemological Critique of Modern Skepticism: A Reconstruction of the Foundations of Certainty in Knowledge Tantriatus Sholehah; Loekisno Choiril Warsito; Ghifroh Nailul Maulidah
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.252

Abstract

This paper deals with the epistemic crisis of certainty in modern epistemology, which is provoked by the empirical scepticism of David Hume. Hume doubted the principles of causality and inductive reasoning so much that knowledge is only conceived as probabilistic and contingent mental representations and lacks a firm ontological basis. This results in strong object-subject and empirical reductionism. This study uses qualitative method based on literature study, by applying critical philosophical approach and conceptual analysis to the main texts of the two thinkers. The main finding is that Mullā Ṣadrā in the context of al-Ḥikmah al-Muta‘āliyah, reconstructs the basis of certainty of knowledge through the doctrines of aṣālat al-wujūd (the superiority of existence), tashkīk al-wujūd (the degree of existence), al-‘Ilm al-Ḥuḍūrī (knowledge of presence), Ittiḥād al-‘Āqil wa-al-Ma‘qūl (the oneness of the subject and object of knowledge) and al-ḥarakah al-jawhariyyah (substantial movement). Ṣadrā’s epistemology harmonizes reason (burhān), intellectual intuition (kashf), and revelation (naql), so that knowledge is no longer merely a mental representation, but rather an existential event that unites subject and object at a higher level of existence. This reconstruction has successfully addressed Hume’s skepticism and has initiated a fruitful dialogue between Islamic epistemology and contemporary modern epistemology.
Prophetic Subjectivity and the Dynamics of Revelation: An Analysis of Abdolkarim Soroush's Thought in Contemporary Qur'anic Hermeneutics Mohamad Hudaeri; Agus Ali Dzawafi; Atu Karomah; Eliza Alfareza; Salma Anggita Chania; Fadlan Sutan Fahrezi
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.240

Abstract

Debates over the nature of revelation (wahy) in Islam have long occupied a central place in theological and hermeneutical inquiry. Classical Islamic theology generally understands revelation as a transcendent and ahistorical divine communication, thereby positioning the Prophet Muhammad as a passive recipient of God's message. Although this paradigm has been effective in preserving the sacred character of revelation, it has significant limitations when confronted with contemporary questions concerning interpretive plurality, the reformulation of Islamic law, and the demands of modern human values. This article critically examines Abdolkarim Soroush's conception of revelation as the Prophet's religious experience articulated through historical and human mediation. Using a qualitative, library-based method and a philosophical-hermeneutical approach, the study explores the epistemological and theological implications of Soroush's theory. The findings show that the distinction between religion and religious knowledge, as well as between the essential and accidental elements of religion, provides a philosophical foundation for contextual and dynamic readings of the Qur'an. At the same time, the article identifies major ontological and theological challenges in Soroush's framework, particularly with regard to the status of revelation and the authority of prophethood. Soroush's thought is therefore best understood not as a replacement for classical theology, but as an epistemological corrective that enriches contemporary Islamic theological discourse.
The Relationship between Religion and Politics in Ibn Rushd's Philosophy Robi Robi Sugara; Masykur Masykur; Iffan Ahmad Gufron; Wasehudin Wasehudin
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.231

Abstract

This study examines the relationship between religion and politics in Ibn Rushd’s philosophy as a response to perspectives that separate the two into mutually opposed domains. It employs a qualitative method based on library research and Gadamerian hermeneutic analysis. The primary data are drawn from Ibn Rushd’s works, especially Faṣl al-Maqāl fī mā Bayna al-Ḥikmah wa al-Sharī’ah min al-Ittiṣāl and al-Ḍarūrī fī al-Siyāsah. The study shows that the relationship between religion and politics in Ibn Rushd’s thought unfolds across three dimensions: ontological, epistemological, and axiological. Ontologically, religion and politics are rooted in the same source of truth, namely God as the First Cause and the Ultimate End. Epistemologically, religion provides the foundation of knowledge and morality, while politics actualizes these values in communal life. Axiologically, both are oriented toward the realization of justice, happiness, and human perfection. These findings affirm that Ibn Rushd’s thought offers a rational, ethical, and relevant paradigm for understanding the relationship between religion and politics in national and civic life.
Algorithmic Dominance and The Deconstruction of Truth: Al-Ghazali’s Epistemological Critique of The Epistemic Authority of Artificial Intelligence Mursyidul Haq Firmansyah; Fajrul Ilmi Darussalam; Arrasikhu Fililmi
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.261

Abstract

Artificial intelligence (AI) not only functions as a tool for computational work, but also plays the role of a socio-technical intermediary for epistemic authority. In this paper, the authors investigate how algorithmic systems are disrupting the standards through which we identify truth and explore al-Ghazali's views on Epistemology. Qualitative library research and conceptual-philosophical analysis have been the primary methods for this research. Among the major works studied were al-Munqidh min al-Dalal, Mishkat al-Anwar, and Kitab al-‘Ilm, besides confirmed scholarship on generative AI, algorithmic mediation, and al-Ghazali. "Deconstruction" denotes, to the greatest extent, the change in the standards or parameters for truth that are displaced or removed from that which corresponds and justifies, to that which is probable, fluent, widely visible, and performs well on the platform. The researchers point out that if Al-Ghazali's idea of certainty as well, the methodological doubt that goes hand in hand with an examination of reason, limits of human perception and reasoning, a divine source in man (illuminated understanding), as also ethical unity of knowledge and action is taken together, then one has a strong critical viewpoint against the algorithm which wants to lay down the absolute truth. The main contribution of this paper is the Ghazalias verification matrix, namely, source auditing, degrees of certainty, ethical reason, and ultimately, human moral responsibility. Therefore, AI is not just a machine but an assistance in cognition whose generated works should be considered only as potential statements that still need validation. It is not, as such, a being that autonomously possesses truth.
The Epistemology of Integrative Education: Reconstructing Abu al-Ḥasan al-ʿĀmirī's Thought on Islamic Education Muhaimin; Abdul Aziz
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.281

Abstract

The epistemological dichotomy between religious and rational-empirical knowledge remains one of the most fundamental challenges confronting contemporary Islamic education. Against this backdrop, the thought of Abu al-Ḥasan al-ʿĀmirī (d. 381 AH/992 CE) — a fourth-century Muslim philosopher renowned for his integrative intellectual orientation — warrants serious scholarly re-engagement. This article aims to reconstruct al-ʿĀmirī's educational epistemology and to elaborate its relevance for the development of integrative Islamic education. Employing Hans-Georg Gadamer's philosophical hermeneutics within a qualitative library research framework, the study undertakes a close reading of al-ʿĀmirī’s works while engaging them in critical dialogue with an epistemology in education framework. The findings reveal that al-ʿĀmirī constructs an epistemology grounded in four complementary sources of knowledge: rational axioms (badihiyyāt al-ʿaql), empirical observation (tajribah), revelation (wahy), and practical capacity (quwwah ṣināʿah). Rather than treating these sources as hierarchically exclusive, he presents them as mutually reinforcing constituents of a unified epistemic framework. Within this structure, al-ʿĀmirī distinguishes between milliyyah sciences (religious) and hikmiyyah sciences (rational), while firmly rejecting any essential opposition between them on the grounds that rational truth and revealed truth ultimately share the same ontological source. His educational paradigm is subsequently elaborated through three interlocking concepts — taʾdīb, tarbiyah, and siyāsah — which collectively orient the educational process toward the actualization of the rational soul and the attainment of true happiness (al-saʿādah). The study concludes that al-ʿĀmirī's educational epistemology is not merely a historical-philosophical legacy, but offers a normatively significant and practically relevant conceptual framework for addressing the crisis of orientation in contemporary Islamic education.
Ziauddin Sardar’s Civilizational Science Paradigm: Reconstructing the Integration of Islam and Contemporary Science Khoirun Nisa; Nadia Arrifqi; Amanda Putri; Helmi Syaifuddin
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.102

Abstract

This essay is based on a paper titled Reinterpreting Sardar's idea of Civilizational Science as a means of reconciliation between Islam in this world science with Sometimes it is difficult to grasp what Sardar's paradigm means in the philosophy of science and how knowledge can be integrated across various fields in the Muslim the context. Hence, this paper aims to investigate how Sardar views the Islamic values' compatibility with modern scientific knowledge and what the implications of civilizational science on the philosophy of science as well as knowledge integration within the contemporary Muslim world can be social responsibility, human welfare (maṣlaḥah), and justice ('adl). It highlights in particular Sardar's view of science as not just factual accumulation, but as a civilizational task that requires ethically scrutiny on its Besides, the paper points out that his framework is able to handle the uncertainties, complexities, and changes characteristic of Postnormal Times. Finally, through Indonesian examples it explains that Islamic higher education is compatible with the ideals of the dual curriculum system. Civilizational Science is not only a criticism of modernist ideology but also a norm a basis for cultivating an eth i cal human ist ic future- oriented Islamic civilization.
Analyzing Islamic Theology through Orientalism: Implications for Pluralism and Modern Understanding Mohammad Nuril Barqul Fuadi
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.111

Abstract

Over the years, Orientalism has been a factor in the shaping of various Western portrayals of Islamic theology especially through philological and historical-critical methods that have not only produced a deeper understanding of Islamic theology among scholars but have also contributed to the epistemic reduction of it. In this context, the article looks at how the ambivalent effects, in the case of religious pluralism and modern Islamic theology, stem from this dual effect. It uses qualitative library research to examine Edward Said's critique of Orientalist representation, W. Montgomery Watt's historical reconstruction of early Islam, Talal Asad's critique of the secular categories, and Muslim responses as represented by Harun Nasution and Nurcholish Madjid. From the results it can be seen that historical contextualization as an auxiliary method rather than an total explanation of revelation is most useful in revealing the meaning of events. Therefore, the article presents a critical/dialogical Islamic theology based on four operations: normative fidelity to the revelation, historical contextualization of revelation and its transmission, postcolonial vigilance to Western cultural assumptions, and, last, ethical-dialogical responsibility toward humanity and the created world. Within this framework, pluralism denotes divine sovereignty under which human beings, different in beliefs, cultures, and social structures, have, as the first of God's laws, the dignity and freedom to be themselves according to God's plan, not simply recognizing Islam without relativization as one among the many truth-claims.
Political Occultism in Contemporary Indonesia: Divination, Epistemic Confusion, and the Eclipse of Tawhid Azfa Muzaki Ali; Agung Pranoto Kadiatmaja
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.258

Abstract

The use of political occultism is still prevalent in the political circles of Indonesia in the form of divination, paranormal consultation, talismans, and supernatural claims are some of the ways these practices are being used to support a candidate's political legitimacy. The article uses Muhammad Abid al-Jabiri's views on the different kinds of reasoning as the basis. Moreover, it incorporates Ibn Taymiyyah's distinction between divine and worship-related monotheism. With the aid of qualitative library research, conceptual analysis, source criticism, and philosophical interpreting techniques the researchers have been able to sort out the recorded activities and have also made judgments about their claims for knowledge, theological aspects, and the threats of democracy. The authors state that political occultism is not the same thing as Sufism or 'irfān. A misunderstanding of the epistemic level takes place if individual unchallengeable assertions are transformed into public power without textual supervision, demonstration of proof, or ethical accountability. The article sets up an epistemic-theological grid in which the different functions of moral advising, customary practices, divination, and talismanic protection can be identified, so as to allow an accurate critique of supernatural absolutization without the need to brand the local culture as a whole.
The Philosophy of Riḥlah in Ibn Battutah and Generation Z Self-Actualization: From Travel Experience to Knowledge, Adab, ‘Ibrah, and Tazkiyah Abdul Basith; Mia Nurhalimah
Aqlania Vol. 17 No. 1 (2026): June
Publisher : Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/aqlania.v17i1.341

Abstract

This research article investigates the concept of the journey in Ibn Battutah’s Rihlah and its relevance to generation z self-actualization. it uses qualitative library research, thematic content analysis as well as source criticism method in the article it presents selected scenes from the texts while also dialoguing with Maslow, Rogers, Kolb, and Urry. The study identifies four dimensions of Islamic riḥlah: ṭalab al-‘ilm as epistemic movement, adab as relational ethics, ‘ibrah as reflective interpretation, and tazkiyah as transcendent self-purification. Together, these dimensions constitute the Islamic Travel Self-Actualization (ITSA) model, which comprises orientation, experience, adab, ‘ibrah, and tazkiyah. This model is critical of travel reduced in form to mere seeing and getting validation and it puts a personal developmental factor within the scope of knowledge, moral responsibility, reflection, and orientation toward God. The article presents a philosophical account of the "riḥlah" concept without being confined to merely adopting the tenets of humanistic psychology by way of application to a travel text of Islamic nature.

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