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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 196 Documents
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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.
Bridging the Existential Gap Toward an Islamic Eco-Spiritual Synthesis of Phenomenology and Deep Ecology Didi Supandi; Abdillah Abdillah
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.v12i1.588

Abstract

The ecological crisis is commonly described through technical vocabularies of emissions, land degradation, biodiversity loss, and conservation policy. This article argues that such a description is necessary but philosophically insufficient, because ecological breakdown also discloses an existential dislocation: the loss of dwelling, the erosion of ecological identity, and the desacralization of nature as a meaningful cosmos. Using a philosophical-hermeneutic method, the study analyzes selected texts in phenomenology, deep ecology, contemporary eco-anxiety research, and Islamic philosophical-spiritual thought. The article develops an integrated relational ontology that connects three levels of diagnosis: modern enframing turns nature into standing-reserve; anthropocentrism narrows moral community and ecological selfhood; and secular-immanent ethics often lacks a transcendent ground for restraint, responsibility, and reverence. Islamic eco-spirituality, especially the concepts of āyāh, amānah, khilāfah, mīzān, tazkiyah, and the metaphysics of tajallī and tashkīk al-wujūd, is then proposed as a normative-metaphysical grammar for ecological recovery. The study also critically notes that Islamic concepts do not automatically produce ecological transformation without pedagogy, institutions, and social practice. By engaging in recent studies on climate emotion, ecological literacy, eco-pesantren, and religious environmental education, the article shows how metaphysical vision can be translated into communal formation. It concludes that ecological restoration requires more than policy correction. It requires existential conversion toward relational dwelling, moral humility, and spiritually grounded responsibility for the more-than-human community.
Repositioning Islamic Religious Education in the National Curriculum: A Philosophical Critique of the Teacher Ordinance Legacy Husnul Haetami; Ahyar Ahyar; Saparudin Saparudin
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.v12i1.592

Abstract

The positioning of Islamic Religious Education within Indonesia’s national curriculum cannot be adequately understood without examining the epistemological legacy of colonial educational policy. During the Dutch colonial period, regulations such as the Teacher Ordinance of 1905 and its 1925 revision, along with the Wild School Ordinance of 1932, were introduced to regulate and control Islamic teaching and indigenous educational institutions. Beyond administrative control, these policies established a regulatory logic that shaped the authority, legitimacy, and scope of Islamic knowledge within the educational system. This study offers a philosophical critique of the Teacher Ordinance legacy by analyzing how its underlying logic continues to influence the epistemological position of PAI in contemporary Indonesian education. Employing a qualitative library-based method, the analysis proceeds through historical-textual examination, philosophical interpretation using a power–knowledge framework, and normative-conceptual reconstruction. The findings demonstrate that colonial policy produced an enduring epistemic structure characterized by the bureaucratic regulation of teachers, the hierarchical classification of knowledge, and the subordination of religious education to secular-rational standards. These structures persist in transformed forms within the national curriculum, contributing to the marginal epistemological position of PAI. From the perspective of Islamic philosophy of education, this condition reflects a disjunction between the integrative conception of knowledge (‘ilm) and the fragmented logic of modern curriculum design. This study argues that the problem is not merely institutional but epistemological, and proposes a philosophical repositioning of PAI as an integrative and foundational component of the Indonesian national education system.
Animus Digitus: Rethinking the Human in Digital Anthropology Through Islamic Theology Suhermanto Ja'far; Kunawi Kunawi
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.v12i1.593

Abstract

This article explores the conceptual transformation of human existence in the digital era through the debate between Homo Digitus and Animus Digitus within the framework of digital humanities and Islamic philosophical–theological anthropology. The main problem addressed in this study concerns the growing tendency toward reductionism in digital discourse, where human beings are increasingly understood as data entities, algorithmic functions, or objects of technological optimization. Such perspectives risk overlooking the dimensions of meaning, faith, and moral responsibility that constitute the core of human existence. This study employs a qualitative conceptual approach grounded in philosophical analysis, digital humanities perspectives, and Islamic theological reflection. The analysis compares the descriptive concept of Homo Digitus—which portrays humans as actors within digital socio-technological systems—with the normative–theological concept of Animus Digitus, which emphasizes humans as subjects endowed with soul, intention, and moral accountability in front of others, the environment, and God. The findings show that while Homo Digitus is analytically useful at the sociological level, it is insufficient to explain the ethical and spiritual dimensions of digital human life and the transcendental aspects that accompany it. The novelty of this research lies in the aspect of proposing the concept Animus Digitus as a normative–theological framework that integrates digital humanities with Islamic anthropology, thereby offering a more holistic interpretation of human existence in the digital age and provide an ethical basis for the development and use of digital technology that is oriented towards human dignity.

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