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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 9 Documents
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Search results for , issue "Vol. 2 No. 1 (2012): June" : 9 Documents clear
THE REASONABLE EXPLANATION OF ANNIHILATION (FANÄ€) IN MYSTICISM shamshaki, Abul-Fadli Kia
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

Mystics are passing through stages (degrees of mystic perfection) and esoteric abodes (spiritual stations) in their spiritual journey to Allah which is difficult for unmystics to understand. Because of this, most of the reflective people are trying to rely on their intellectual and theoretical principles to obtain an understandable explanation of mystical experiences and ecstasy. However the success of such explanation completely lies in the power and strength of the above mentioned principles. (Fanā) or annihilation is one of the mystical stages or states which unmystics find very difficult to reasonably understand, hence various and different theories have been provided for its explanation. Various scientific and philosophical achievements are appropriate explanations of annihilation (fanā) which is valuable in its place; however effort had been made in this article to prove that the only successful explanation is an explanation based on the principles of transcendental theosophy and theoretical mysticism
FUZZY EPISTEMOLOGY FROM VIEW POINT OF MYSTICAL THEOLOGY Vakili, Hadi
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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The issue of immanence and transcendence is crucial for religious thought. One reason why that is never resolved is that it has so many meanings and turns up in so many diff erent contexts. A view may emphasize immanence in one context and emphasize transcendence in another. What the terms mean depends in part on the metaphysical assumptions, usually unconscious, of those who use them. According to Ibn al-‘Arabī, these two mutually dependent sides must constantly be borne in mind, if the relationship between God and universe, Reality and appearance, is to be truly understood. It is because of nonexistence that God is described as transcendent (tanzīh), and because of existence that He is known as immanent (tashbīh). h e two aspects of God, transcendence and immanence, are summarized for Ibn al-‘Arabī by the Qur’anic verse “There is nothing like Him, and He is the Hearer, the Seer” (42.11). The religious-historians and researchers and alongside them some mystics insist on it and according to it they consider the logic of the call as a function of the two-valued logic (transcendence or immanence). According to this logic one must classify the call of the divine prophets based on their emphasis upon the unity or plurality in three categories of Transcendental calls, Similar calls and Transcendent-Imminent (TI) calls and as a result consider the face of divine religions necessarily either Transcendental or Similar or T-I. Fuzzy logic and thought has in understanding of propositions approaches paradoxes and also, in general of any mystical explanation and analysis.
THE ESSENCE OF RELIGION IN THE PERSPECTIVE OF ISLAMIC MYSTICISM Esmaeili, Masoud
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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“The Essence and Shell of Religion” is a philosophico-theological problem which is Occidental in its context. “Religious Experience” and “Sophia Perennis” are two mooted theories on this issue. h e essence of religion, according to fi rst theory, lies in the experience that makes its possessor to be seen religious and the shell is a set of beliefs that has its origin in the independence that the wayfarer feels after touching the essence and the second theory defines religion as a bisurfi cial phenomenon whose inward surface is monotheism which is manifested in the form of Sophia Perennis inside human being and the shell is consisted of traditions that leads the wayfarer toward the gem. In Islamic mysticism, religion is an integrated and seamless truth that has triple manifestations of exoteric, esoteric and ultra-esoteric. The esoteric manifestation is the individual unity which is also the gem of religion, though they are seen as the shell exoteric manifestations are merely diluted shadows of the same esoteric truth and thus they are imperishable. Religiosity is also a threefold truth whose essence is the absolutely certain intuition of mystic monotheism; and thus conceived, religion and religiosity are coextensive in their essence. 
MISTISISME DAN HAL-HAL TAK TERCAKAPKAN: MENIMBANG EPISTEMOLOGI HUDHŪRĪ Sabri, Muhammad
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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In general, this article intends to answer a fundamental question, whether a mystical experience can or cannot be expressed through language. If the answer is positive, what kind of language can ‘formulate’ an inner space of human experienceto penetrateinto the heart of the most real reality? What kind of consciousness can “bring” the light of God to the ‘empirical’ world Then how to formulate a mystical consciousness in expressing spiritual experience that is “subjective” and therefore, has limitations? How, in fact, the status of “non-subjective phenomenal” consciousness in Islamic epistemology? The above questions, of course, are just a small ripple for those who seek to dive into the depth of “Mystical Ocean without shore”. To give an answer, this article then presents two contemporary philosophers from the genre of analytic philosophy, but from a diff erent background from that of tradition: Ludwig Wittgenstein (1889-1951) and Mehdi Ha’iri Yazdi (1923 to 1999). This article appears to be a “resistance” epistemic: to show the fragile philosophical structure of positivism to capture the invisible ‘realities’. This last genre of philosophy, which is concerned mostly with thereliability of facts, the necessity correspondence between the facts and language, and glorifi es the verifi cation principles, has experienced “stutters” in every endeavor to reveal the world of meaning. h is article, also seeks reveal the way to the world of “experience” and does not stop at the world of knowledge. By adopting the approach of Analytic Philosophy, this article shows the folds of meaning and reality: empirical, meta-empirical, existential, and spiritual. For the author, the all layers of reality can only be revealed through a mysticalexperience, a presential knowledge (al-’ilm al-hudhūrī) in a perfect ontological state
THE EPISTEMOLOGY OF HEART-MIND IN THE SPIRITUAL TEACHINGS OF MUHYIDDIN IBN ‘ARABI Yiangou, Nikos
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Ibn ‘Arabi off ers a unique framework for explaining the structures of knowledge. His epistemology is referenced within the Oneness of Being (wahdāt al-wujūd), and all knowledge is ultimately the knowledge that the Being has of Itself through Its own self-disclosure. The human form mirrors this self-disclosure, and within this form he situates the center of the human experience in the faculty of the heart (qalb). Through interactions with the faculties of mind, refl ection and imagination, he provides a robust model for an epistemology that explains the workings of mind and the creation of the many beliefs about God. He intimates at the highest human potential which is the immediate perception of the Real as It appears to the heart in every moment, a condition of complete union known as the ‘Station of No Station’. The demands of post-modern thought insist on epistemologies that honor relativism by granting the multiplicity their ontological status. Additionally, the emergent paradigm suggested by integral studies suggests a holistic view of human development that builds on a vision of integrated body, mind and spirit. Ibn ‘Arabi’s epistemology is singularly capable of addressing these issues as he outlines the timeless structures and processes that comprise human sentience.
EPISTEMOLOGI SUFI DAN TANGGUNG JAWAB ILMIAH Nur, Syaifan
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

A Characteristic of sufi knowledge or epistemology based on intuition and reality of thespiritual world that only could beexperienced by sufis. This distinctive mode of epistemology invited numerous questions, especially for those who were influenced by empiricalpositivistic points of view. How it could be and how is it scientifi cally responsible. For them, this mode of knowledge is assumed as “unreal”, and is impossible to being scientific, let alone objectively recognized for its reliability. This article attempts to respond to that challenge or perhaps “accusation”, whilestressing the point on two aspects: fi rst,exposition of characteristics of sufi epistemology that seem so diff erent from Western mode of epistemology (rationalism or empiricism), and second, trying to rationalize the reality of sufi spiritualexperiences as being scientifi cally responsible.
EPISTEMOLOGI SUFI PERSPEKTIF AL-HAKIM AL-TIRMIDZI Shah, M. Aunul Abied
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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This article deals with some epistemological terms and theoretical postulates in the thought of a well known sufi from the 9th century AD., Abu `Abdu’lLah Muhammad b. `Ali al-Hakim al-Tirmidzi, in order to describe the path (sulūk) of a sufi towards the Ultimate Reality. In his own style thought about the sufis, placing an emphasis upon the strong relations between the walāyah (sufi sainthood) and the ma`rifa (sufi knowledge) in the one side, and between the two a philosophy of Sufi Ethics. So, it is nothing out of the ordinary to fi nd his ethical inclinations as a dominant feature in every aspect of his epistemological thoughts. In addition, sufi epistemology in the perspective of philosophers focuses on enforcing the inner positive potents of the Self more so than to eliminate “the satanic infl uences” to the heart, because – in al-Tirmidzi’s argument is that the former would greatly improve the immunity of the self, and encourage it to tread consistently on the right path as well.
TEORI “INNEFABILITAS” MENURUT ALLAMAH THABATABA’I Fazeli, Seyyed Ahmad; Nur, Muhammad
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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This essay will attempt to explain some of the theories of inneff ability of Allamah h abataba’i, as in an earlier work we have explained the same concept as viewed by both W. Stace and William James. Some of the issues will be outlined in this article, that is whether the absolute can be expressed? If wahdāh al-wujūd (unity of being) asserts absoluteness, does this mean that there is no language that can describe it ? Then what exactly is the meaning of innefability? What does it mean that the experience of wahdāh al-wujūd can not be conceptualized, nor can it be described, nor can it be logical? If so, where then do words such as innefability, paradox and ‘absolute’ originate from? What does it mean that this is unattainable by reason? h is work will reveal that the experience of the absolutely wahdāh al-wujūd can be expressed generally not in detail, by means that diff ers from peripatetic logic.
TASAWUF SUNNI ALA SIRHINDI: “KAWIN PAKSA” MONISME DAN TEOLOGI ASY’ARIYAH Labib, Muhsin
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 2 No. 1 (2012): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

The term monism or wahdah al-wujūd has a long story in Islamic Mysticism or Sufism. It is such that is considered to be the soul of Sufism, an sich. It means that without wahdah al-wujūd, there would be no further discussion on Islamic Mysticism. Besides, the theory of wahdah al-wujūd is rooted in Shi’ite Islam, yet never found in the Theology of Ash’arian or any other Sunni tradition. It is very important to have an awareness of what the author has termed ‘failed cloning’ between monism in Shi’ite and dualism in Sunni traditions established by Sirhindi. This is an attempt to uncover the weakness and/or weaknesses of Sirhindi’s methodology, that criticized wahdah al-wujūd and his subsequent misunderstanding of it. Moreover, Sirhindi seemed somewhat confused over the disciplines of mysticism, philosophy, theology and jurisprudence in his arguments and accordingly his mystical construction. To criticize wahdah al-wujūd without having a basic understanding of Ibn ‘Arabi’s works is a fault. Moreover, the construction of mystical dimension of wahdah al-wujūd of Ibn ‘Arabi which had staunchly strengthened and defended by Shadruddin Shirazi (Mulla Sadra) is very difficult to break through by anyone who does not have basic knowledge of either. Thus, Sirhindi should have learned from him (Mulla Sadra) before he criticized Ibn ‘Arabi and his concept wahdah al-wujūd

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