Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism
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
Articles
169 Documents
<![CDATA[DUALISME PEMIKIRAN SUFISTIK IBN TAYMIYYAH ]]>
<![CDATA[Yunasril Ali]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[Ibn Taymiyya, despite being well-kown as a figure of salafi-radicalists which are anti-reformism and oppose tasawuf, in fact is an inspiring figure for some modernist Muslims and is a sufi. How could it be possible for someone who criticizes tasawuf to be a sufi? How should Ibn Taymiyya be placed correctly in this regard? How could his contradictive attitude be explained? These questions will be discussed in paper through a careful study of his works and by investigating his life-experience from a psycho-sufistic perspective. This paper argues that his criticism to certain kind of tasawwuf, i.e., the naẓarī-falsafī, is often based on confusion in understanding terms and departs from different paradigm used by the object of his criticism. Finally this paper shows that the attitude he has, towards the end of his life—in an inwardly situated condition in such a manner so he is far from any discursive activities and totally drowning in the taqarruband having full attention to God and achieving the peak of mystical experience, the annihilation— however contradicts to his early standpoint, is nothing but the continuation and growth of his religious maturity.]]>
<![CDATA[KONSPIRASI MEDIA MASSA DAN PENGEMBALIAN BAHASA PADA HAKIKATNYA:: SEBUAH PENERAPAN METODE ANALISIS TINDAK TUTUR KOMUNIKASI ]]>
<![CDATA[Wahyu Wibowo]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[The twenty-first century may be referred to as the century of language, considering how human life is inseparable from the various forms of mass media. However, concerning the construction of facts and reality, especially whenever mass-media becomes colored by ego-centric tendencies, biases in reporting frequently occur that raiseethical problems. It follows that there has been a conspiracy behind mass-mediathat has impact inobstructing the function of media as a forum for political education for the people. Therefore, in order to reveal the conspiracy a new media text analysis method --which in this paper is called speech-act analysis method of communication-- is required. The method is heuristically, critically and contextually brought about through contemporary principles of Ordinary Language Philosophy. Thereby, in addition asserting that mass communication should be used ethically and with emancipation, this method will also examine the other media text analysismethods which have been known but may not be useful to discover conspiracy behind mass-media reports.]]>
<![CDATA[IS OLODUMARE, GOD IN YORUBA BELIEF, GOD? ]]>
<![CDATA[Benson O. Igboin]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[The question whether Olodumare, God in Yoruba belief, as Bolaji Idowu translated it, is God is a tortuous one. It is so because the concept of, and the belief in, Olodumare are undergoing circuitous strings of analysis that tempt one to answer the question in three fundamental episodic phases. The first came from the Western anthropologists who advertently or inadvertently ‘misconceived’ Olodumare, as completely less than a God; the second stage championed by foremost Africanist/ Yoruba theologians ‘promoted’ Olodumare to the ‘status’ of a God or rather insisted that Olodumare is God; while the decolonisation school is currently divesting Olodumare of so-called Hellenised garb of the second period, and casting ‘true’ images of him. Each of these ‘truths’ about Olodumare has serious ancillary questions that affect the overall understanding of Olodumare. This study interrogates the claims of three recent decolonisation philosophers, and reveals that their casting of Olodumare is inconsistent one with another. It concludes that before any incontrovertible concept of Olodumare could be reached, alternative translational (linguistic) equivalents true to the Yoruba theology and true to Christianity must be adopted; otherwise the questions raised might yet remain unanswered, while Idowu’s thesis still suffices]]>
<![CDATA[NORŪZ:: TREADING TIME, NATURE, FAITH AND CULTURE ]]>
<![CDATA[Amir H. Zekrgoo]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[Norūz, is among the oldest celebrations in history that is still alive and observed by various peoples that historically share Persian culture. This research presents a multifaceted approach to the subject: historical, religious, symbolic and scientific., and is aimed at tracing Norūz in the history, its significance in the setting of an accurate solar calendar, its evolvement in various religious traditions and, eventually, the process of its Islamization. It also provides an analytical account of the “Haft-sīn Spread” – a setting of seven items that are closely associated with the celebration of Norūz – and their symbolic significance.]]>
<![CDATA[A STUDY OF THE EFFECT OF HUMAN SOUL ON EXTERNAL OBJECTS:: BETWEEN COPENHAGEN SCHOOL AND MULLA ṢADRA ]]>
<![CDATA[Ali Arshad Riahi]]>;
<![CDATA[Sayyed Mehran Tabatabaei]]>;
<![CDATA[Mehdi Jafarzadeh]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[The theory of the effects of all human souls on external objects, from the viewpoint of Copenhagen School (in Quantum Physics), has made physicists deny the existence of two separate realms of the observer and the observed; they claim that causality is meaningless and profess that it is impossible to recognize the object. While, on the other hand, Mulla Ṣadra believes that the effect of soul on external objects is limited to the souls of prophets as well as saints and, barring evil eye or supplications, there is no such effect in others. In this article we argue that, based on Mulla Ṣadra’s teachings and philosophical doctrine, it is actually possible to generalize this effect to other human souls. Consequently, it is impossible to have an accurate recognition of the causes of events if causality is considered meaningless. In addition, it is feasible to have cognition about these causes of events through gnostic intuition.]]>
<![CDATA[MAQĀMĀT DALAM MANTHIQ AL-THAYR AL-ATTĀR ]]>
<![CDATA[Syamsun Ni’am]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[Attār is one to be accounted amongst the greatest sufi poets of Persia sufis in the history of Sufism who has notable contibution to the esoteric Islam (Sufism). He packed his mystical teachings in the form of poetry and verse, -to be more interactive and expressive- though his teachings are not different with his predecessors, particularly of those who inspired by the principle of mystical union; and Attār is among the Sufis who have managed to reach the highest peak in the mystical journey. According to Attār , there are seven valleys that must be passed by spiritual traveler (sālik) in his mystical journey, as mentioned in Manthiq al-Thayr. In this work he use the language of poetry to reveal the process of a servant to God through the stages (maqāmāt), and Attār gives the parable maqāmāt is like a bird -burung flying looking for the king. Attār call maqāmāt is the term valleys, of which there are seven valleys.]]>
<![CDATA[العلم االلهي بالجزئيات: مقاربة ابن سينا وصدر المتألهين نموذجا ]]>
<![CDATA[السيد خالد سيساوي خمينى]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
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<![CDATA[The philosophical problems have closed ties with the principle of tawhid. One of them is the problem of ‘divine knowledge’ about the particular matters. This article shows those problems from the approach of Ibn Sīna and Mulla Ṣadra. Ibn Sīna holds that the Divine Essence knows the particular things in a universal form rather than in a particular. That is to say in the form of causality of forms that manifested in the system of existence (wujūd). Mulla Ṣadra on the other hand agrees that the Divine Essence is the forms of everything, without exception. He interprets the knowledge of God to the particular things that exist in the matter without any changing in the Divine knowledge itself, along with the events that turn.]]>
<![CDATA[THE COMPLEX RELATIONSHIP BETWEEN SUFISM AND SHI‘ISM AS REFLECTED IN THE CONCEPT OF WALĀYAH ]]>
<![CDATA[Wahyuddin Halim]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[This paper tries to examine the concept of walāyah in Sufism and Shi’ism. Walāyah is one of the most important principles in both Sufism and Shi’ism, occupying such a fundamental status within the whole structure of their metaphysical doctrines. Walāyah constitutes the idea on the necessary continuation of the spiritual authority of the Prophet Muhammad to particular authorities after the prophet’s death. Drawing from the same religious sources, both parties seem to develop the same concept of what constitutes walāyah and what the characteristics of those who deserve that spiritual authority, although they articulated the concept in different terminologies and functions.]]>
<![CDATA[ARGUMEN EKSISTENSI TUHAN DALAM METAFISIKA IBN RUSYD DAN ST. THOMAS AQUINAS ]]>
<![CDATA[Wardani]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[To establish an argumentation for the existence of God is properly the most crucial as well as complicated effort in the life of religion and faith of human being. There are various approaches and methods have been applicated to reach it by theologians, thinkers, and scientists, including philosophers with their demonstrative-philosophical method. Some arguments which were initiated by Aristotle are ones of the most popular and have been adopted and improved as well by many thinkers and philosophers after him, some arguments which proposed by Ibn Rusyd and St. Thomas Aquinas with some modifications and improvisations are the best examples of it. In the case of elaboration and analysis toward those arguments for the existence of God, this article attempts to compare between metaphysical thought of Ibn Rushd (well-known in the West as Averroës) and St. Thomas Aquinas. There is no doubt that both are Aristotelian in their philosophy. Therefore, to seek the similarities and differences, and to analyze the influence of Aristotle on their modes of thought, especially in argumentation for the existence of God, are an urgent point in the way to find more stronger and relevant arguments.]]>
<![CDATA[WAḤDATUS SHUHŪD, KRITIK AL-RĀNIRI ATAS PANTEISME KETUHANAN ]]>
<![CDATA[Ahmad Fairozi]]>;
<![CDATA[Sulistya Ayu Anggraini]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 6 No. 2 (2020): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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DOI: 10.20871/kpjipm.v6i2.91
<![CDATA[This paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri . This teaching believes in God, Allah as the only one and only being, while the universe (ma siwallah) is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one (united) with God. Based on this view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God, Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers.]]>
