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[ONTOLOGICAL AND ANTHROPOLOGICAL ASPECTS OF THE CONCEPT OF HUMAN NATURE ]]>
<![CDATA[R. Asha Nimali Fernando]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[Anthropology is the study of the origin of the man. It is basically concern with the concept of Homo sapiens, and it is scientifi cally questioning what are human physical traits as well how do men behave and the variation among different groups of human with his social and cultural dimensions. Ontology is a subfi eld in traditional philosophy which is mainly focuses on the nature of being, existence or reality as such. There are some similarities and differences among these two areas. However when we deeply study the philosophical basis of the anthropology it is proof that it was derived from ontology.Anthropology discusses the social and cultural world or the physical entity of human nature. Ontology focuses the invisible aspect of human nature along with the ultimate reality. Therefore, it has a metaphysical aspect of human being; this philosophical notion has in fact, contributed to the development of the subject of anthropology. The present modern day has given very little attention to this philosophical combination of ontology to anthropology, rendering further investigation into the philosophical roots of anthropology.This research paper seeks to evaluate the relationship between ontology and anthropology by paying attention to the ontological arguments about the concept of man and human nature within Greek and modern western thoughts, in comparing with modern anthropological arguments.]]>
<![CDATA[STRUCTURAL ANTHROPOLOGY AS A TRANSCENDENTAL PHILOSOPHY ]]>
<![CDATA[Heddy Shri Ahimsa-Putra]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[CONFRONTING THE THREAT OF RELATIVISM: Views from Islamic Philosophy ]]>
<![CDATA[Moh. Nasrin Nasir]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[Today the issue of ethics and most importantly moral values are being seen as merely based upon opinions and emotions. This has led towards a relativisation of moral values and thus towards the erosion of values amongst societies. This paper would analyze and suggest ways of preserving values for the structuring of developmental ideas for thinkers in developing countries. Coming from an Islamic standpoint the ideas of virtues have to be rooted within the transcendent or the Absolute. Such defense of virtues are defi nitely beyond the grasp of usual western philosophy as the philosophy that is propagated by Islam is not a mere intellectual exercise but a transformative exercise which connects the profane to the sacred, the outer to the inner and the physical world to the spiritual world. The loci or the focus point is the human being thus developing the idea of being human via the inculcation of and preservation of virtues is of utmost importance. The virtues most important in Islam such as justice, moderation or temperance have been discussed by various muslim philosophers. These virtues are rooted in the Absolute and through His presence in the various levels of existences are they known. For Using ideas from malay cosmology and soteriology based upon the writings of Malay scholars, this paper would highlight ways to preserve and ensure Malay society does not fall under the threat of relativism of moral values.]]>
<![CDATA[PEMERINTAHAN ILAHI ATAS KERAJAAN MANUSIA: Psikologi Ibn ‘Arabi tentang Roh ]]>
<![CDATA[Noer, Kautsar Azhari]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[This article is an attempt to explore especially the position and function of spirit (al-rūh) in human being. Ibn ‘Arabi describes analogically human being as a “human kingdom†(al-mamlakah al-insaniyyah). Spirit is the king of the kingdom, the highest leader which is called the “vicegerent of God†(khalīfatu‘Llah) or shortly the “vicegerent†(khalīfah). This writing presents Ibn ‘Arabi’s view on the divine design and management of the world, and the central role the human model plays in the creative and governing process. The only way to reach the human perfection is divine governance (al-tadbīrat al-ilahiyyah) of the human kingdom in which the spirit governs and controls the soul and body. This Sufi uses metaphors from worldly politics to illuminate details of the spiritual search.]]>
<![CDATA[FENOMENOLOGI NIAT: Antara al-GhazÄlÄ« dan al-SayÅ«thÄ« ]]>
<![CDATA[Mujiburrahman]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[The evolusionist and functionalist approaches to religion are generally considered less sympathetic if not antipathy to religious phenomena. This is why, some western scholars propose another approach to study religion called ‘phenomenological’ approach. There have been a number of phenomenological studies of religion, but mostly not of Islam. This article tries to fi ll in the gap by describing and analyzing the Islamic conception of intention (niyyah) developed by al-SayÅ«thÄ« and al-GhazÄlÄ«. As a jurist, al-SayÅ«thÄ« explores different formal rules on niyyah in Islamic jurisprudence, while al-GhazÄlÄ« as a Sufi , tries to deepen the meaning of niyyah in relation to one’s sincerity to God. Apart from this difference, both conceptions of niyya indicate that as believers, Muslims always attempt to live in the sacred space and time, and make their speech and deed sacred based on the niyyah. Thus, niyya is the very basis of Muslim religious life.]]>
<![CDATA[CITRA MANUSIA DARI FILSAFAT PSIKOLOGI KE FILSAFAT ANTROPOLOGI: (Refleksi tentang Manusia dalam Perspektif Mohammad Iqbal) ]]>
<![CDATA[Suhermanto Ja’far]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[Tulisan ini memfokuskan pada citra Manusia menurut Eksistensialisme dan Iqbal Citra manusia (kepribadian atau Ego) yang sebenarnya adalah amal (tindakan yang bermakna) bukanlah benda. Tindakan (gerak) kreatif itu mempunyai tujuan dan nilai spiritual yang diistilahkan dengan amal, dimana melalui amal manusia akan hidup mengalir dan abadi secara berkesinambungan. Meaningful Action (tindakan yang bermakna) merupakan sebuah dasar eksistensi manusia dalam mewujudkan dirinya. Iqbal merumuskan tindakan yang bermakna ini sebagai wujud dari cara berada manusia ketika berhadapan dengan realitas lainnya. Tindakan yang bermakna dalam konsep Iqbal diberi muatan ontologis-religius yang menekankan pada aspek moral spiritual Islam dengan istilah amal. Bahkan dengan tindakan yang bermakna (amal) inilah manusia sanggup mengatasi kemungkinan keabadian (immortality). Filsafat antropologi Iqbal berkaitan erat dengan konsep manusia dengan penekanan pada ego yang dikenal dengan istilah Khudi. Dalam menjelaskan makna khudi, Iqbal membaginya dalam dua pengertian, yaitu secara metafisik dan etik. Iqbal dapat dikatakan sebagai seorang filosof Eksistensialisme Islam, karena pemikirannya tentang Ego menitik beratkan pada keberadaan manusia dalam hubungannya dengan Tuhan Alam. Apabila kita mencoba memadukan antara konsep manusia menurut Kierkegaard dan Muhammad Iqbal tentunya terdapat adanya persamaan dalam mengungkapkan konsep manusia. Dalam hal ini Kierkegaard menekankan bahwa manusia tidak pernah sebagai sesuatu “aku umum†melainkan sebagai “aku individual†yang sama sekali unik dan tidak dapat diasalkan kepada sesuatu yang lain. Hal ini senada dengan Iqbal, yang mengatakan bahwa, kehidupan seluruhnya adalah individual. Maka dalam hal inilah Iqbal memberikan konsep manusia sebagai “khudi yang metafisik†di mana keberadaan manusia sulit didefinisikan, karena adanya perbedaan satu dengan yang lain. Oleh karenanya, sikap manusia di dalam dunia senantiasa diusahakan agar dapat ditentukan dari sudut hidup batinnya yang sesuai dengan norma-norma umum (etis: Kierkegaard) yang kedua-duanya itu (etis dan estetis) seiring dengan konsep Iqbal tentang khudi yang etis. Karena baik Iqbal maupun Kierkegaard mempunyai konsep bahwa manusia adalah tidak punya kekuatan sama sekali, ada eksistensi yang lebih tinggi, dia adalah Tuhan. Dialah (Tuhan) merupakan segala ikatan yang umum. Dari sini tentunya ada perbedaan antara Iqbal dengan Kierkegaard dalam hal obyek. Kalau Iqbal, Tuhan dalam hal ini adalah Allah sedangkan Kierkegaard adalah Kristus.]]>
<![CDATA[SELUBUNG MISTERI MANUSIA MENCARI SOLUSI ]]>
<![CDATA[Muslimin]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[TEORI GRADASI:: KOMPARASI ANTARA IBN SĪNᾹ, SUHRAWARDĪ DAN MULLᾹ SHADRᾹ ]]>
<![CDATA[Benny Susilo]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 2 (2015): Kanz Philosophia ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[Prior to Mullā Ṣadrā, the discussion of the gradation (al-tashkīk) was limited on the category of quality and that of quantity, both are known as the differential gradation (al-tashkīk al-tafāḍulī). In Ibn Sīnā’s point of view, the gradation occurs in the accidental matters (al-tashkīk fī al-‘araḍī) while in Suhrawardi’s, it occurs in the quiddity (al-tashkīk fī al-māhiyyah). Mullā Ṣadrā rejects both views and proves that essentially (bi al-dhāt) the gradation, in the specific sense, occurs in the reality of existence (tashkīk fī ḥaqīqat al-wujūd), while the gradation in the general sense just follows (bi al-ilḥaq) it. Using descriptive-analytical method and comparative approaches, this article is aimed to show the meeting points as well as separating ones of the thoughts of the three philosophers concerning gradation; also, to point out that Mullā Ṣadrā proceeds to elaborate two other kinds of gradation after proving the oneness in the reality of existence and asserting the differential gradation in it.]]>
<![CDATA[DEFINISI DAN KONSEPSI FALSAFAH ISLAM ]]>
<![CDATA[Nanang Tahqiq]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 2 (2015): Kanz Philosophia ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[This academic manuscript intensely and scrupulously examines convolutions within the definition of Islamic Philosophy. Entirely numerous genres of meanings on the Islamic falsafa lavishly subsist, and the writer has uncovered thirteen outlooks. Each of them holds its own reason, intention and locale background. However, the article will only deal with six definitions. Apart from definition, the article portrays polemics and paradoxes dealing with terms of falsafa renowned in the Indonesian common parlance.]]>
<![CDATA[PEMIKIRAN FILOSOFIS SADRA DALAM TAFSĪR AL-QUR’ĀN AL- KARĪM : : SURAH AL-’A‘LĀ ]]>
<![CDATA[Kerwanto]]>
<![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[In his commentary on Surah al-’ A‘lā, Mulla Sadra, through his Tafsīr al-Qur’ān al-Karīm invites our souls to ventureinto the deepest layers of meaning to recognize the reality of Divinity (almabdā’), prophethood (Ṣirāṭ or nubuwwah) and resurrection (ma‘ād) and discusses it in a more philosophical manner. This study is an attempt to explore the benefits of these important aspects of religious sources unearthed from Qur’anic injunctions combined with rational principles of philosophical and mystical experiences (intuitive) of Sadra. Each chapter in this commentary is assigned a title with tasbīḥ (glorification), while presenting various issues related to metaphysics of Qur’an.Thephilosophical principles used in the interpretation of this treatise could be a proof of harmony between philosophy and religious texts. This kind of interpretation accepts the literal meaning (ẓāhir) of lafaẓ al Qur’ān, and then with the aid of reason, intuition and revelation uncover the reality behind them; the search for the secrets behind the literal sense.]]>
