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
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<![CDATA[THE CHALLENGES OF REALIZATION IN A GLOBAL CIVILIZATION ]]>
<![CDATA[James Winston Morris]]>
<![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 contemporary historical situation suggests fascinating parallels with that period of the 13th/7th century when the massive destruction of the Mongol invasions opened the way for popular new forms of Islamic life and practice that eventually spread Islam throughout Asia. Today, as in earlier periods of dramatic upheaval, we can witness those processes of inspiration and awakening that give rise to the spiritual pathways of future centuries, through each soul’s gradual discovery of its unique challenges and demands of ihsan. One way of describing this transformation, to use the Qur’anic language adapted by Ibn ‘Arabi, is in terms of the process of spiritual realization (tahqÄ«q) by which people discover their guiding inner relationship to those divine qualities or “Names†that eventually come to defi ne the meaning and purpose of their lives. Through our lifelong movement of service (‘ibada) to the “Lord†(rabb) constituted by each divine Name, the transformation of the soul follows a familiar, naturally ascending trajectory. It begins with a curiosity drawing us toward some particular dimension of the Real (al-Haqq); then a compelling striving leading to heightened discipline and awareness; and ultimately to the creative manifestation of that devotion through the appropriate means of teaching, communication, and new communities of fellowseekers— the Qur’anic “servants of the All-Mercifulâ€â€”that slowly emerge from this shared spiritual work of devotion, discovery and creative response. Here we point to some ways this process of civilizational renewal is unfolding around the world, focusing on three of the most far-reaching of those divine Names: the “servants of the All-Wise†(al-HakÄ«m), in their exploring and deciphering the infinite Signs of God’s Wisdom “on the horizonsâ€, in all of the sciences of nature and society; to those muhsinÅ«n and “servants of the Beautiful†(al-JamÄ«l) whose creative acts of beauty help awaken that love and awe which mark the beginnings of each spiritual journey; or to those “servants of the Subtly-Gracious†(al-LatÄ«f) whose lives are dedicated to deepening our understanding of the presence and meaning of each of the divine Signs “in our souls,†in the emerging science of spirituality. These “servants of the all- Merciful†and their communities are themselves the fi rst seeds of an emerging global civilization.]]>
<![CDATA[THE REVOLUTION OF THE TRANSCENDENCE ]]>
<![CDATA[Hassan Hanafi]]>
<![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 SYSTEM OF DIVINE MANIFESTATION IN THE IBN ‘ARABIAN SCHOOL OF THOUGHT ]]>
<![CDATA[Sayyed Ahmad Fazeli]]>;
<![CDATA[Shiraz Agha]]>
<![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[One of the fundamental problems of Theoretical Mysticism is the explanation of the world as being something other than God after having accepted the Unity of Existence. This paper seeks to present, after having explained certain necessary premises, the theory of manifestation as one that can explain and analyze multiplicity.In this article we especially seek to solidify the relation of such claims to mystics in general and to the adherents of the Ibn ‘Arabian school of thought in particular. This is especially important because in some of the works of many specialists in this fi eld we fi nd that some unrealistic claims have been defi nitively attributed in to the Great Sheikh. The only way to counteract such false claims, in any field, including Theoretical Mysticism, is to make it binding upon ourselves to delve into the views of others in a cautious way. We must take the apparent meanings of the sayings of the mystics as a proof in this matter. Therefore the method of research of the writer of this article is to relate the sayings of the Great Sheikh and his commentators while commentating upon and analyzing them as well.]]>
<![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.]]>
