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Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism
Published by Sekolah Tinggi Agama Islam Sadra
ISSN : 24425451     EISSN : 24071056     DOI : https://doi.org/10.20871/kpjipm
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Languange, Linguistic, Communication & Media Social Sciences
Kanz Philosophia is a refereed academic journal published by Sekolah Tinggi Agama Islam 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 or Western in the hope to contribute to the resolution of various theoretical, methodological, and practical issues in the aforementioned fields. It covers the following scopes and issues: Philosophy of Philosophy (Epistemology and Ontology); Philosophy of Humans; Philosophy of Language; Philosophy of Religion; Philosophy of Morals; Philosophy of History; Philosophy of Culture; Philosophy of Art; Philosophy of Politics; Philosophy of Sociology; Philosophy of Education; Philosophy of Science; Philosophy of Psychology; Theoretical and Practical Sufism
Arjuna Subject : Seni dan Humaniora - Filsafat
Articles 19 Documents
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Search results for , issue "vol. 12 no. 1 (2026): june" : 19 Documents clear
Essence and Existence Revisited: Avicenna, Aquinas, and the Ontological Divide Between Emanation and Participation Patricius Neonnub
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.556

Abstract

This article re-examines the relationship between the metaphysical systems of Avicenna (Ibn Sīnā) and Thomas Aquinas by questioning the widespread assumption of ontological continuity grounded in their shared distinction between essence and existence. While Avicenna’s māhiyyah–wujūd distinction is often treated as the conceptual foundation later appropriated by Aquinas, this study argues that such a reading obscures a decisive ontological divergence rather than illuminating a genuine metaphysical lineage. Employing the realist metaphysical framework developed by the Lublin School, particularly its emphasis on esse as the act that constitutes being as such, the article undertakes a conceptual and historical analysis of both systems to uncover their underlying ontological architectures. In Avicenna’s metaphysics, existence is understood as a determination received by essence through causal dependence on the Necessary Being, yielding an emanative model of reality structured by hierarchical necessity. By contrast, Aquinas situates existence as actus essendi, the fundamental act through which beings participate in actuality itself, thereby grounding a participatory account of the God–creature relation. The article demonstrates that this difference is not merely semantic or theological but reflects two incompatible ontological models, emanation and participation, that entail divergent accounts of causality, contingency, and divine transcendence. By foregrounding this metaphysical fault line, the study contributes to comparative philosophy by moving beyond narratives of influence or terminological borrowing. It also shows how the Lublin School’s realist criteria provide a rigorous methodological tool for evaluating metaphysical systems across traditions. Ultimately, the article argues that an explicitly ontological approach is indispensable for clarifying both inter-traditional dialogue between Islamic philosophy and Thomism and contemporary debates concerning the nature of existence itself.
Human Concept According to Mullā Ṣadrā and Its Contribution to the Modern Spiritual Crisis Ali Ridho Imansyah
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.558

Abstract

The background of this research departs from the reality of the humanitarian crisis in the modern era characterized by materialistic behavior, the decline of ethical values, and spiritual alienation. Previous studies of human philosophy have discussed many aspects of axiology and anthropology, but there is still a gap in offering a comprehensive philosophical-spiritual solution by referring specifically to the synthesis of Mullā Ṣadrā’s Islamic philosophy. The purpose of this article is to analyze the concept of human in the perspective of Mullā Ṣadrā’s Islamic philosophy and its contribution as a solution framework for the problem of contemporary spiritual crisis. This research uses a qualitative method with library research, focusing on the analysis of primary texts such as Ḥikmah al-Muta‘āliyah, and supported by related secondary sources. The results of the study indicate that humans in Mullā Ṣadrā’s view are dynamic entities consisting of the soul (nafs) and the body, where the soul undergoes a gradual process of existential perfection through substantial movement (al-ḥarakah al-jawhariyyah). The process of soul transformation towards perfection (al-insān al-kāmil) is carried out through soul cleansing (tazkiyah al-nafs), the acquisition of knowledge—especially metaphysical knowledge about God—and spiritual practice in the four spiritual journeys (al-asfār al-arba‘ah). The conclusion of the study confirms that Mullā Ṣadrā’s thoughts are not only relevant but also become an ontological foundation for an educational character that is able to overcome the spiritual crisis of the younger generation, so that it can function as an alternative solution in answering today’s existential problems.
The Controversy of Freedom in Take and Give Between Western and Islamic Civilizations in Indonesia: An Epistemological Disagreement Approach Nurkhalis Nurkhalis; Marhaban Marhaban
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.559

Abstract

Freedom intake and give are caused by weak self-control that desires hedonistic pleasure, jouissance, materialism, enjoyment, and libidinal drives. Conversely, the existence of freedom aggravation (the freedom to determine one’s own peculiar desires) kept within the framework of metaxy freedom will be forced towards ethics, aesthetics, and salvation. Take and give freedom leads between vice of defect and vice of excess, as seen in Indonesia in cases such as contract marriages in Puncak Bogor and interfaith celebrity couples. This study aims to deeply examine the impact of take and give freedom in Indonesia from various aspects of karmic (karma effects) and hinged (self-beating consequences) using a library research method. This article indicates that take and give freedom falls within a legal vacuum scope, but in reality, it can operate through modus vivendi (loyalty to enemies or friends) and modus ponens (illative affirmation). Freedom has two forms: positive freedom, which means there is no modus vivendi or modus ponens, and negative freedom, where both exist. Positive freedom consists of general will (the common good/shalom) and last will. Negative freedom is more dominant in free will, as the eyes of ardent libertarians are limited by a balance of interests. Thus, everything is locked in within the best interest of balance, as legal privilege aligns with legal rights. Free will tends towards “freedom from” rather than “freedom to” due to exploitation, control, oppression, and abandonment.
Dehellenization vs. Islamization of Philosophy: A Historiographical Debate in the Study of Islamic Philosophy T. Wildan; Mowafg Masuwd; Amer Hudhaifah Hamzah
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.562

Abstract

This research critically analyzes the historiographical debate surrounding the transmission of Greek philosophy to the Islamic world, polarized into two main paradigms: dehellenization and Islamization. The background of this research lies in the unresolved epistemological tension within contemporary academic discourse concerning the nature of the Islamization of philosophy, as well as the legitimacy of philosophy in the Islamic intellectual tradition. The research question posed is: how to comprehensively understand the process of the Islamization of philosophy, moving beyond the simplistic dichotomy between purification and hybridization? This research aims to offer a new, more holistic perspective on the dialectic between Islamic philosophy and Greek heritage, focusing the analysis on concrete intellectual practices. This research uses a qualitative-interpretive approach with intellectual history methods, literature, and integrates three theories, namely: the transmission of knowledge from Dimitri Gutas, the theory of cultural hybridity from Homi K. Bhabha, and the philosophical hermeneutics from Hans-Georg Gadamer. Research findings indicate that the Islamization of philosophy is a multidimensional phenomenon encompassing aspects of creative selection, transformative adaptation, and original synthesis. This process involves interconnected intellectual operations, namely filtering, embedding, and generating. Furthermore, this research reveals the distinctive methodology of Muslim philosophers, which includes tafsiriyyah hermeneutics and integrative epistemology with its various models. The theoretical contribution of this research is a new model for understanding the transmission of knowledge across cultures and a historical foundation for contemporary Islamic-Western philosophical dialogue.
The Epistemological Crisis of Ḥuḍūr in Digital Tafsir: Conceptual-Empirical Study of NU Online and Detik.Com Lufaefi Lufaefi; Siti Kafidhoh; Isyroqotun Nashoiha; Sulalatun Nikma; Himmah Aliyah
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.564

Abstract

Digital qur’anic exegesis emerges at the intersection of classical interpretive traditions and the fast-paced, fragmented, and algorithm-driven logic of online media. This transformation not only reshapes how tafsir is delivered but also shifts the reader’s epistemological experience from the presence of meaning (ḥuḍūr) toward the dominance of representation (ḥuṣūlī). This study aims to critically analyze the epistemological crisis of ḥuḍūr in digital tafsir while proposing a conceptual framework grounded in Islamic mysticism to understand this shift within the context of online media. Employing a qualitative conceptual-empirical approach, the study applies philosophical analysis and mystical hermeneutics to exegetical texts published on NU Online and Detik.com as strategic case studies. The analytical framework integrates the thought of al-Ghazālī (ḥuḍūr al-qalb), Ibn ‘Arabī (tajallī), and Mullā Ṣadrā (‘ilm ḥuḍūrī vs. ḥuṣūlī) to evaluate five operational indicators of ḥuḍūr: intentionality, attention structure, interpretive ethics, existential engagement, and ethical transformation. The findings reveal that digital tafsir tends to exhibit fragmented attention, reduced hermeneutical depth, and a shift from inner transformation toward informative and normative functions. Algorithmic mediation and speed-oriented content structures reinforce representational knowledge, thereby weakening experiences of tajallī and dhawq in engaging the Qur’an. The study concludes that the crisis of ḥuḍūr is not merely a consequence of the digital medium but arises from the interaction between media logic and the epistemic disposition of the subject. It calls for a reorientation of tafsir as an existential experience integrating ethical, ontological, and epistemological dimensions.
The Ontology of Mysticism as the Foundation of Deliberative Rationality in the Thought of Abdolkarim Soroush Taufik Hidayatulloh; Khairil Ikhsan Siregar; Hery Purwosusanto
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.565

Abstract

The crisis of religious authority, identity polarization, and informational disruption in the contemporary public sphere indicate a tension between religious truth claims and the demands of deliberate rationality within plural societies. Abdolkarim Soroush’s thought offers a conceptual distinction between religion as a transcendent reality and religious knowledge as a historical construction, thereby opening the possibility for a reinterpretation of the relationship between mysticism and political rationality. This study aims to analyze how the ontology of mysticism in Abdolkarim Soroush’s thought establishes a normative foundation for deliberative rationality and inclusive political ethics in contemporary society. The research employs a qualitative design using normative-critical philosophical analysis. Data was collected through library research and analyzed using thematic analysis techniques. The findings indicate that Soroush’s ontology of mysticism generates an awareness of epistemic limitation that develops into epistemic humility as the basis of dialogical ethics. This awareness becomes the foundation of deliberative rationality, rejecting the absolutization of interpretation and affirming intersubjective argumentative validation. Within this construction, mysticism provides a normative orientation for inclusive political ethics that upholds interpretative pluralism and equality of arguments. It can be concluded that Soroush’s ontology of mysticism offers a philosophical basis for integrating spirituality and public rationality. Epistemic humility strengthens deliberate legitimacy in plural societies and contributes to the development of deliberative democracy grounded in metaphysical awareness and argumentative responsibility, while encouraging more inclusive, reflective, and ethically oriented public dialogue efforts.
Actualizing the SDGS Through Pesantren Pedagogy: An Iqbalian Panentheistic Foundation for Islamic Educational Philosophy Rifqi Khairul Anam; Benny Prasetiya; Khoiriyah Khoiriyah; Heri Rifhan Halili; Athar Abdullatif Husain
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.574

Abstract

The implementation of the Sustainable Development Goals (SDGs) currently faces a severe motivational crisis due to its reliance on pragmatic-secular frameworks devoid of spiritual grounding. Concurrently, Islamic environmental discourse remains polarized between rigid legalism and passive mysticism. Addressing this gap, this study aims to formulate an Islamic Educational Philosophy by excavating the ecological dimension of the Indonesian pesantren tradition through an Iqbalian panentheistic lens. Employing a qualitative approach grounded in Hans-Georg Gadamer’s philosophical hermeneutics, the research explores a “lived ontology” to achieve a fusion of horizons between historical pesantren pedagogy and contemporary SDG urgencies. The findings reveal a dynamic dialectic of “contextualized panentheism.” This paradigm transitions from a mystical fusion with nature into a proactive ethical stance, embodied by the awakened Iqbal’s concept of khudi as a responsible khalīfah. By perceiving nature as a living divine mirror (tajallī), this pedagogy systematically dismantles the alienated, exploitative Cartesian ego. Empirically, this educational praxis manifests in successful community-driven conservation models—such as the eco-pesantren and customary maritime laws—which consistently outperform secular technocratic policies by internalizing ecological care as a binding moral obligation. The study concludes that pesantren pedagogy provides an authentic, internally driven motivational grammar, ultimately transforming environmental stewardship from an external regulatory duty into a sacred existential expression.
Confronting Flexing Society in the Digital Age Through Muhammad Iqbal’s Philosophy of Morals Naupal Asnawi; Fristian Hadinata
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.580

Abstract

This research aims to explain that in the digital age, society is confronted with a flexing society. This phenomenon occurs because the moral and value system governing social life has been reduced to mere commodities measured primarily by the ownership of goods. This study identifies an interconnectedness between contemporary capitalism, social media, and consumerism and their collective role in eroding moral foundations and individual self-determination. A primary consequence of consumerism is the erosion of moral standards and the emergence of a culture of conspicuous consumption. This flexing society, facilitated by social media, subsequently degrades morality and autonomy, as individuals become trapped in the pursuit of illusory goals shrouded within a world of hyper-reality.  Through the lens of Jean Baudrillard’s simulacra and the moral philosophy of Sir Muhammad Iqbal, this study specifically constructs a unique normative philosophical argument regarding the restoration of existential selfhood amidst the encroachment of hyper-reality.  Using qualitative methods and hermeneutic interpretation of Gadamer’s philosophy, this study demonstrates that Iqbal’s concept of khudī is not merely a theological idea, but rather an instrument of ontological resistance capable of deconstructing the entrapment of individuals within the algorithmic image, as their lives are trapped in the pursuit of an illusory reality veiled within the world of hyperreality. This research concludes the importance of a moral framework that is holistic, integral, and objective through Iqbal’s framework, which offers a solution to digital alienation while repositioning the autonomous human being as a creator of meaning, not merely an object of simulated consumption.
Jābirī’s Three Epistemes and Ṭāhā’s Three Levels of ʿAql: Toward an Islamic Epistemology of Artificial Intelligence Mutamakin Mutamakin; Syarif Hidayatullah; Agus Himawan Utomo; Aris Fauzan; Zaedun Na'im
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.585

Abstract

The epistemological challenge posed by generative artificial intelligence lies not only in its capacity to produce religious language that sounds persuasive but also in the risk that such fluency may be mistaken for legitimate knowledge. Recent discussions on religion and AI have examined ethics, governance, and digital mediation. Yet, they have not sufficiently explained how machine-generated sacred-style discourse can appear epistemically authoritative within Islamic traditions. This article addresses that gap through a dual-grid framework that brings al-Jābirī’s epistemic modes into dialogue with Ṭāhā’s hierarchy of reason. Using a qualitative philosophical analysis of AI-generated religious-style discourse, the study asks not whether AI is a knower, but what kind of knowledge affects its outputs generated in religious settings. The analysis indicates that AI can simulate textual authority, logical coherence, and spiritual resonance, while lacking the classical warrants that ground knowledge in Islamic epistemology, namely causal intelligibility, accountable transmission, and disciplined formation. On that basis, the study suggests that generative AI is most plausibly situated at the level of al-‘aql al-mujarrad (abstract reason) and introduces the concept of epistemic flattening to explain how distinct modes of knowing may be compressed into similar output effects. The article concludes by proposing a constructive response centered on Islamic epistemic literacy, accountability-oriented governance, and a relational understanding of knowledge within an Islamic philosophy of technology.
Ibn Rushd’s Rational Reconstruction of al-Ghazālī’s Critique: A Philosophical Study of Tahāfut al-Tahāfut Nasirin Nasirin; Ulyan Nasri; Muhammad Romi; Nurdiah Nurdiah; M. Mizanul Haq; M. Gufran
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 12 No. 1 (2026): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v12i1.587

Abstract

This article examines Tahāfut al-Tahāfut by Ibn Rushd as a rational reconstruction of al-Ghazālī's critique in Tahāfut al-Falāsifah. The study aims to analyze how Ibn Rushd deconstructs, reevaluates, and systematically reorganizes the philosophical arguments questioned by al-Ghazālī, focusing on three main issues: the eternity of the world, God's knowledge of particulars, and the relationship between reason, revelation, and Sharia. The primary objective is to demonstrate that Tahāfut al-Tahāfut is not merely a rebuttal of al-Ghazālī but also a philosophical project to restore the legitimacy of reason within Islamic epistemology and to affirm the coherence between philosophy and Sharia. This study employs a qualitative method through library research, analyzing primary texts—Tahāfut al-Falāsifah and Tahāfut al-Tahāfut—and relevant secondary literature in Islamic philosophy. A critical-comparative and philosophical-hermeneutical approach is used to trace the argumentative structures of both thinkers, while evaluating the intellectual context of their debate, particularly the epistemological differences between Ash‘ari theology and Aristotelian rationalism adopted by Ibn Rushd. The findings indicate that Ibn Rushd presents a systematic rational critique, showing that many of al-Ghazālī’s objections stemmed from misinterpretations of philosophical concepts. Tahāfut al-Tahāfut functions as a reconstructive effort to reaffirm philosophy as an essential tool for understanding reality and supporting rational religious interpretation. The study concludes that the debate reflects a productive epistemological dialogue, demonstrating that reason and revelation are complementary in achieving a comprehensive understanding of truth.

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