Aqlania: Jurnal Filsafat dan Teologi Islam (e-ISSN: 2656-6605; p-ISSN: 2087-8613) is a scientific journal that focuses on the publication of research results in philosophy and theology in Islam, also Sufism studies. This journal is published periodically twice a year in June and December. The journal is open to researchers, practitioners, and observers of religious, humanitarian, and environmental studies. This journal is managed and published by the Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Adab of Universitas Islam Negeri Sultan Maulana Hasanuddin Banten collaborate with Asosiasi Aqidah dan Filsafat Islam Pusat. Aqlania: Jurnal Filsafat dan Teologi Islam has been accredited by National Journal Accreditation (Akreditasi Jurnal Nasional-ARJUNA) in third rank (Sinta 3) of the six accreditation ranks by the Director General of Higher Education, Research and Technology of the Republic of Indonesia according to Decree No. 72/E/KPT/2024 on 27 December 2021. This accreditation status has been valid for five years, starting in Vol. 13, No. 2 (2022) to Vol. 18, No. 1 (2027). This journal encompasses original research articles, review articles, and short communications, including: Religion and Philosophy Theology and Aqidah Nusantara Philosophy Sufi orders and Sufism Environment, family and Public Policy with Islamic Philosophy perspective
Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
The Philosophy of Riḥlah in Ibn Battutah and Generation Z Self-Actualization: From Travel Experience to Knowledge, Adab, ‘Ibrah, and Tazkiyah
This research article investigates the concept of the journey in Ibn Battutah’s Rihlah and its relevance to generation z self-actualization. it uses qualitative library research, thematic content analysis as well as source criticism method in the article it presents selected scenes from the texts while also dialoguing with Maslow, Rogers, Kolb, and Urry. The study identifies four dimensions of Islamic riḥlah: ṭalab al-‘ilm as epistemic movement, adab as relational ethics, ‘ibrah as reflective interpretation, and tazkiyah as transcendent self-purification. Together, these dimensions constitute the Islamic Travel Self-Actualization (ITSA) model, which comprises orientation, experience, adab, ‘ibrah, and tazkiyah. This model is critical of travel reduced in form to mere seeing and getting validation and it puts a personal developmental factor within the scope of knowledge, moral responsibility, reflection, and orientation toward God. The article presents a philosophical account of the "riḥlah" concept without being confined to merely adopting the tenets of humanistic psychology by way of application to a travel text of Islamic nature.
Copyright (c) 2026 Abdul Basith, Mia Nurhalimah (Author) https://creativecommons.org/licenses/by/4.0
The Epistemology of Integrative Education: Reconstructing Abu al-Ḥasan al-ʿĀmirī's Thought on Islamic Education
The epistemological dichotomy between religious and rational-empirical knowledge remains one of the most fundamental challenges confronting contemporary Islamic education. Against this backdrop, the thought of Abu al-Ḥasan al-ʿĀmirī (d. 381 AH/992 CE) — a fourth-century Muslim philosopher renowned for his integrative intellectual orientation — warrants serious scholarly re-engagement. This article aims to reconstruct al-ʿĀmirī's educational epistemology and to elaborate its relevance for the development of integrative Islamic education. Employing Hans-Georg Gadamer's philosophical hermeneutics within a qualitative library research framework, the study undertakes a close reading of al-ʿĀmirī’s works while engaging them in critical dialogue with an epistemology in education framework. The findings reveal that al-ʿĀmirī constructs an epistemology grounded in four complementary sources of knowledge: rational axioms (badihiyyāt al-ʿaql), empirical observation (tajribah), revelation (wahy), and practical capacity (quwwah ṣināʿah). Rather than treating these sources as hierarchically exclusive, he presents them as mutually reinforcing constituents of a unified epistemic framework. Within this structure, al-ʿĀmirī distinguishes between milliyyah sciences (religious) and hikmiyyah sciences (rational), while firmly rejecting any essential opposition between them on the grounds that rational truth and revealed truth ultimately share the same ontological source. His educational paradigm is subsequently elaborated through three interlocking concepts — taʾdīb, tarbiyah, and siyāsah — which collectively orient the educational process toward the actualization of the rational soul and the attainment of true happiness (al-saʿādah). The study concludes that al-ʿĀmirī's educational epistemology is not merely a historical-philosophical legacy, but offers a normatively significant and practically relevant conceptual framework for addressing the crisis of orientation in contemporary Islamic education.
Copyright (c) 2026 Muhaimin, Abdul Aziz (Author) https://creativecommons.org/licenses/by/4.0
Algorithmic Dominance and The Deconstruction of Truth: Al-Ghazali’s Epistemological Critique of The Epistemic Authority of Artificial Intelligence
Artificial intelligence (AI) not only functions as a tool for computational work, but also plays the role of a socio-technical intermediary for epistemic authority. In this paper, the authors investigate how algorithmic systems are disrupting the standards through which we identify truth and explore al-Ghazali's views on Epistemology. Qualitative library research and conceptual-philosophical analysis have been the primary methods for this research. Among the major works studied were al-Munqidh min al-Dalal, Mishkat al-Anwar, and Kitab al-‘Ilm, besides confirmed scholarship on generative AI, algorithmic mediation, and al-Ghazali. "Deconstruction" denotes, to the greatest extent, the change in the standards or parameters for truth that are displaced or removed from that which corresponds and justifies, to that which is probable, fluent, widely visible, and performs well on the platform. The researchers point out that if Al-Ghazali's idea of certainty as well, the methodological doubt that goes hand in hand with an examination of reason, limits of human perception and reasoning, a divine source in man (illuminated understanding), as also ethical unity of knowledge and action is taken together, then one has a strong critical viewpoint against the algorithm which wants to lay down the absolute truth. The main contribution of this paper is the Ghazalias verification matrix, namely, source auditing, degrees of certainty, ethical reason, and ultimately, human moral responsibility. Therefore, AI is not just a machine but an assistance in cognition whose generated works should be considered only as potential statements that still need validation. It is not, as such, a being that autonomously possesses truth.
Copyright (c) 2026 Mursyidul Haq Firmansyah, Fajrul Ilmi Darussalam, Arrasikhu Fililmi (Author) https://creativecommons.org/licenses/by/4.0
Political Occultism in Contemporary Indonesia: Divination, Epistemic Confusion, and the Eclipse of Tawhid
The use of political occultism is still prevalent in the political circles of Indonesia in the form of divination, paranormal consultation, talismans, and supernatural claims are some of the ways these practices are being used to support a candidate's political legitimacy. The article uses Muhammad Abid al-Jabiri's views on the different kinds of reasoning as the basis. Moreover, it incorporates Ibn Taymiyyah's distinction between divine and worship-related monotheism. With the aid of qualitative library research, conceptual analysis, source criticism, and philosophical interpreting techniques the researchers have been able to sort out the recorded activities and have also made judgments about their claims for knowledge, theological aspects, and the threats of democracy. The authors state that political occultism is not the same thing as Sufism or 'irfān. A misunderstanding of the epistemic level takes place if individual unchallengeable assertions are transformed into public power without textual supervision, demonstration of proof, or ethical accountability. The article sets up an epistemic-theological grid in which the different functions of moral advising, customary practices, divination, and talismanic protection can be identified, so as to allow an accurate critique of supernatural absolutization without the need to brand the local culture as a whole.
Copyright (c) 2026 Azfa Muzaki Ali, Agung Pranoto Kadiatmaja (Author) https://creativecommons.org/licenses/by/4.0
The Relationship between Religion and Politics in Ibn Rushd's Philosophy
This study examines the relationship between religion and politics in Ibn Rushd’s philosophy as a response to perspectives that separate the two into mutually opposed domains. It employs a qualitative method based on library research and Gadamerian hermeneutic analysis. The primary data are drawn from Ibn Rushd’s works, especially Faṣl al-Maqāl fī mā Bayna al-Ḥikmah wa al-Sharī’ah min al-Ittiṣāl and al-Ḍarūrī fī al-Siyāsah. The study shows that the relationship between religion and politics in Ibn Rushd’s thought unfolds across three dimensions: ontological, epistemological, and axiological. Ontologically, religion and politics are rooted in the same source of truth, namely God as the First Cause and the Ultimate End. Epistemologically, religion provides the foundation of knowledge and morality, while politics actualizes these values in communal life. Axiologically, both are oriented toward the realization of justice, happiness, and human perfection. These findings affirm that Ibn Rushd’s thought offers a rational, ethical, and relevant paradigm for understanding the relationship between religion and politics in national and civic life.
Copyright (c) 2026 Robi Robi Sugara, Masykur Masykur, Iffan Ahmad Gufron, Wasehudin Wasehudin (Author) https://creativecommons.org/licenses/by/4.0
Mullā Ṣadrā’s Epistemological Critique of Modern Skepticism: A Reconstruction of the Foundations of Certainty in Knowledge
This paper deals with the epistemic crisis of certainty in modern epistemology, which is provoked by the empirical scepticism of David Hume. Hume doubted the principles of causality and inductive reasoning so much that knowledge is only conceived as probabilistic and contingent mental representations and lacks a firm ontological basis. This results in strong object-subject and empirical reductionism. This study uses qualitative method based on literature study, by applying critical philosophical approach and conceptual analysis to the main texts of the two thinkers. The main finding is that Mullā Ṣadrā in the context of al-Ḥikmah al-Muta‘āliyah, reconstructs the basis of certainty of knowledge through the doctrines of aṣālat al-wujūd (the superiority of existence), tashkīk al-wujūd (the degree of existence), al-‘Ilm al-Ḥuḍūrī (knowledge of presence), Ittiḥād al-‘Āqil wa-al-Ma‘qūl (the oneness of the subject and object of knowledge) and al-ḥarakah al-jawhariyyah (substantial movement). Ṣadrā’s epistemology harmonizes reason (burhān), intellectual intuition (kashf), and revelation (naql), so that knowledge is no longer merely a mental representation, but rather an existential event that unites subject and object at a higher level of existence. This reconstruction has successfully addressed Hume’s skepticism and has initiated a fruitful dialogue between Islamic epistemology and contemporary modern epistemology.
Copyright (c) 2026 Tantriatus Sholehah, Loekisno Choiril Warsito, Ghifroh Nailul Maulidah (Author) https://creativecommons.org/licenses/by/4.0
Ziauddin Sardar’s Civilizational Science Paradigm: Reconstructing the Integration of Islam and Contemporary Science
This essay is based on a paper titled Reinterpreting Sardar's idea of Civilizational Science as a means of reconciliation between Islam in this world science with Sometimes it is difficult to grasp what Sardar's paradigm means in the philosophy of science and how knowledge can be integrated across various fields in the Muslim the context. Hence, this paper aims to investigate how Sardar views the Islamic values' compatibility with modern scientific knowledge and what the implications of civilizational science on the philosophy of science as well as knowledge integration within the contemporary Muslim world can be social responsibility, human welfare (maṣlaḥah), and justice ('adl). It highlights in particular Sardar's view of science as not just factual accumulation, but as a civilizational task that requires ethically scrutiny on its Besides, the paper points out that his framework is able to handle the uncertainties, complexities, and changes characteristic of Postnormal Times. Finally, through Indonesian examples it explains that Islamic higher education is compatible with the ideals of the dual curriculum system. Civilizational Science is not only a criticism of modernist ideology but also a norm a basis for cultivating an eth i cal human ist ic future- oriented Islamic civilization.
Copyright (c) 2026 Khoirun Nisa, Nadia Arrifqi, Amanda Putri, Helmi Syaifuddin (Author) https://creativecommons.org/licenses/by/4.0
Prophetic Subjectivity and the Dynamics of Revelation: An Analysis of Abdolkarim Soroush's Thought in Contemporary Qur'anic Hermeneutics
Debates over the nature of revelation (wahy) in Islam have long occupied a central place in theological and hermeneutical inquiry. Classical Islamic theology generally understands revelation as a transcendent and ahistorical divine communication, thereby positioning the Prophet Muhammad as a passive recipient of God's message. Although this paradigm has been effective in preserving the sacred character of revelation, it has significant limitations when confronted with contemporary questions concerning interpretive plurality, the reformulation of Islamic law, and the demands of modern human values. This article critically examines Abdolkarim Soroush's conception of revelation as the Prophet's religious experience articulated through historical and human mediation. Using a qualitative, library-based method and a philosophical-hermeneutical approach, the study explores the epistemological and theological implications of Soroush's theory. The findings show that the distinction between religion and religious knowledge, as well as between the essential and accidental elements of religion, provides a philosophical foundation for contextual and dynamic readings of the Qur'an. At the same time, the article identifies major ontological and theological challenges in Soroush's framework, particularly with regard to the status of revelation and the authority of prophethood. Soroush's thought is therefore best understood not as a replacement for classical theology, but as an epistemological corrective that enriches contemporary Islamic theological discourse.
Copyright (c) 2026 Mohamad Hudaeri, Agus Ali Dzawafi, Atu Karomah, Eliza Alfareza, Salma Anggita Chania, Fadlan Sutan Fahrezi (Author) https://creativecommons.org/licenses/by/4.0
Analyzing Islamic Theology through Orientalism: Implications for Pluralism and Modern Understanding
Over the years, Orientalism has been a factor in the shaping of various Western portrayals of Islamic theology especially through philological and historical-critical methods that have not only produced a deeper understanding of Islamic theology among scholars but have also contributed to the epistemic reduction of it. In this context, the article looks at how the ambivalent effects, in the case of religious pluralism and modern Islamic theology, stem from this dual effect. It uses qualitative library research to examine Edward Said's critique of Orientalist representation, W. Montgomery Watt's historical reconstruction of early Islam, Talal Asad's critique of the secular categories, and Muslim responses as represented by Harun Nasution and Nurcholish Madjid. From the results it can be seen that historical contextualization as an auxiliary method rather than an total explanation of revelation is most useful in revealing the meaning of events. Therefore, the article presents a critical/dialogical Islamic theology based on four operations: normative fidelity to the revelation, historical contextualization of revelation and its transmission, postcolonial vigilance to Western cultural assumptions, and, last, ethical-dialogical responsibility toward humanity and the created world. Within this framework, pluralism denotes divine sovereignty under which human beings, different in beliefs, cultures, and social structures, have, as the first of God's laws, the dignity and freedom to be themselves according to God's plan, not simply recognizing Islam without relativization as one among the many truth-claims.
Copyright (c) 2026 Mohammad Nuril Barqul Fuadi (Author) https://creativecommons.org/licenses/by/4.0
Integration of Al-Kindi's Rationalism and Ar-Razi's Empiricism: The Relevance of Islamic Epistemology for Contemporary Science
The decline of scientific tradition in the contemporary Islamic world indicates an epistemological disconnect between the classical scientific heritage and the development of modern science. The current educational paradigm tends to be imitative and separated from the spiritual, rational, and empirical values that once served as the foundation of Islamic scientific glory. This study aims to analyze the thoughts of Al-Kindi and Ar-Razi as two central figures representing rationalism and empiricism in the classical Islamic scientific tradition. The approach used is a qualitative literature study method using primary data in the form of books and articles adopted from the works of both figures and supporting secondary data in the form of books on Islamic intellectual history, studies of the philosophy of science, and scientific articles. The results show that Al-Kindi developed deductive rationalism that combines reason and revelation, while Ar-Razi emphasized inductive empiricism based on observation and experimentation. The synthesis of these two approaches forms an epistemological framework that balances theoretical reasoning and empirical verification, which then becomes the basis of the modern scientific method. This study emphasizes the importance of re-internalizing the critical spirit, intellectual autonomy, and orientation towards the welfare of the people in reviving the scientific tradition in the Islamic world, while contributing to contemporary Islamic philosophy by offering a model of epistemological integration relevant to education and research.
Al-Kindi, Ar-Razi, Rationalism, Empiricism, Islamic Epistemology
Copyright (c) 2025 Cardasyifa Fajranada Usman, Widiya Tasa, Muhammad Emil Fauzi, Rostanura Aji (Author) https://creativecommons.org/licenses/by/4.0
Hamzah Fansuri’s Philosophical Sufism: Wujūdiyyah, the Metaphysics of Creation, and Mystical Taraqqī as an Integrated System of Thought
This article explores the philosophical Sufism of Hamzah Fansuri by examining the internal coherence of his thought rather than treating its elements as isolated doctrines. The discussion focuses on three interrelated dimensions that structure his intellectual system: wujūdiyyah as an ontological foundation, the metaphysics of creation as a cosmological framework, and mystical taraqqī as the process of spiritual realization. Using a qualitative library-based method, this study analyzes Hamzah Fansuri’s prose and poetic writings alongside relevant contemporary scholarship through thematic content analysis. The findings suggest that Hamzah Fansuri consistently affirms God as the only Absolute Being, while the universe and humanity are understood as dependent manifestations of divine reality. Creation is not described as a detached, dualistic act, but as a graded process of manifestation (taʿayyun) that preserves divine transcendence. Within this framework, mystical taraqqī represents an inward transformation of human consciousness through the stages of sharīʿa, ṭarīqa, ḥaqīqa, and maʿrifa. This study argues that Hamzah Fansuri’s philosophical Sufism constitutes a systematic and coherent worldview. Interpreting debates on wujūdiyyah as epistemological differences rather than doctrinal conflicts allows for a more balanced understanding of his position within Southeast Asian Islamic thought.
Copyright (c) 2025 Muhamad Afif, Jemmy Harto (Author) https://creativecommons.org/licenses/by/4.0
Deconstructing Qawwām: Derrida's Philosophical Hermeneutics and the Reconfiguration of the Role of Gender in Islamic Thought
The issue of gender is a never-ending issue, especially related to the balance of gender roles in the reality of everyday life. The focus of this study is to analyze the balance of gender roles in the QS review. al-Nisā (4): 34 about Qawwām by involving a theory from a famous figure, namely Jacques Derrida's deconstruction theory. The data collection method used is qualitative, which typically requires analysis. Then the results of the discussion in this study are: First, that by using Derrida's deconstruction, it can provide color in a person's thinking style when understanding a text, the text will not be interpreted with only one meaning or even a final meaning, but will continue to produce new meanings that continue to be sustainable. Second, deconstruction does not justify or blame, but serves as a mediator by examining the meanings that emerge from reading the conditions of social reality. Third, Derrida's deconstruction can reveal that the term Qawwām does not immediately refer to male superiority, but rather to a situational division of roles. Thus, the relationship between husband and wife can be seen as a dynamic partnership that complements rather than hierarchizes.
Copyright (c) 2025 Rezwandi Rezwandi, Ilhammuddin Arrasyid Matondang, Nur Annisa Fitria (Author) https://creativecommons.org/licenses/by/4.0
Sufism and Devotion to the Ahl al-Bayt: The Role of the Shādhiliyya Shiddqiyya Order in the Commemoration of Imam Ḥusayn’s Mawlid in Cairo
This article examines the role of the Shādhilīyyah Shiddqiyyah Sufi Order in the commemoration of the birth of Imam Ḥussain in Cairo, as an expression of Sufism and love for the Ahl al-Bayt within the Sunni Islamic tradition. Using a qualitative approach, this study employs library research and phenomenological hermeneutics to interpret spiritual practices, ritual symbolism, and the Sufi community's response to modern challenges. The findings reveal that the Shādhilīyyah Shiddqiyyah plays a central role in preserving the Maulid tradition through hadrah, awrād, and spiritually rich qasīdah recitations. Beyond the religious dimension, the celebration integrates socio-economic aspects such as seasonal markets (sūq al-mawlid) and mass food offerings (nazr) that enhance community solidarity. Despite criticism from reformist groups, the order demonstrates adaptive capacity by utilizing digital platforms and institutional engagement with religious authorities such as Al-Azhar. The article concludes that Sufi orders are not merely spiritual entities but also dynamic social actors in the landscape of contemporary Islam.
Copyright (c) 2025 Muhammad Andhika Adha, Kholid Al Walid, Muhammad Aulia Achyar Nasution (Author) https://creativecommons.org/licenses/by/4.0
Altruism: Comparative Study of Matthieu Ricard and Islamic Ethics of Ibn Miskawaih
This article examines Matthieu Ricard's concept of altruism and Ibn Miskawaih's Islamic ethics. The main issue discussed is how these two different philosophical traditions view altruism and whether the integration of the two can provide a more comprehensive understanding of universal moral values. The main research question is how the spiritual compassion emphasized by Ricard and the rational virtues proposed by Ibn Miskawaih can be synthesized into a whole framework of altruism. The method used is a comparative philosophical approach with the data analysis techniques applied in this study are interpretive descriptive analysis, analyzing primary suber and literature related to the discussion being studied and the ethical principles of the two thinkers to find similarities and differences. The findings of the study suggest that Ricard highlights enlightenment and universal happiness through compassion, while Ibn Miskawaih emphasizes happiness and rational virtue as the basis of moral behavior. This article introduces the concept of transcendental altruism, a synthesis that combines compassion with rational virtue, offering a holistic approach to the ethics of altruism that transcends cultural and religious boundaries. This perspective enriches the theoretical discourse on altruism while also providing practical implications for fostering moral universality in diverse societies. This study contributes to contemporary ethics by showing how cross-cultural philosophical dialogue can deepen our understanding of altruism as a fundamental value of humanity.
Copyright (c) 2025 Neli Julita, Jonsi Hunadar, Syarifatun Nafsih (Author) https://creativecommons.org/licenses/by/4.0
Religion and Philosophy in Dialogue: Reinterpreting the Eastern Peripatetic Synthesis of Reason and Revelation
This article departs from a fundamental problem in the study of Islamic philosophy: the tendency to interpret the Eastern Peripatetic tradition, especially as a continuation of Aristotelian rationalism, which is derivative. This view often obscures the reflective and creative process of Muslim philosophers in formulating the relationship between reason and revelation. Based on these issues, this research aims to reinterpret the Eastern Peripatetic tradition as a dynamic philosophical dialogue space between religion and philosophy within the framework of Islamic intellectuals. The study focuses on the thought of al-Kindī, al-Fārābī, and Ibn Sīnā, who systematically developed a rational framework for understanding reality while maintaining a focus on revelation. This research employs a philosophical-historical approach, examining the classical texts of Peripatetics and critical readings by later thinkers. Through this approach, the study traces the formation of epistemological synthesis in the development of Eastern Peripatetics with special attention to key concepts such as active intelligence, emanation, and hierarchical structures of existence. In addition, the study also considers how these concepts were re-understood and debated by figures such as al-Ghazālī, Ibn Rushd, and Suhrawardī as part of the internal dynamics of Islamic philosophy. The results of the study show that Eastern Peripatetics does not stop at adopting Aristotelian rationalism but cultivates it into a typical Islamic epistemology. For this reason, metaphysics and revelation are complementary. This transformation played an essential role in shaping the philosophical foundation of classical Islamic thought and opened up conceptual possibilities for formulating the relationship between science and religion in modern Islamic philosophy. Thus, this study confirms that the Eastern Peripatetic tradition is a dynamic and dialogical system of thought whose influence continues to shape the development of contemporary Islamic epistemology and educational philosophy.
Copyright (c) 2025 Akmal Vadly (Author) https://creativecommons.org/licenses/by/4.0
Reconstruction of Global Moral Values Through Anthony Giddens' Structuration Theory in Responding to Ethical Diversity in the Modern Era
It is often said that "modern humans have lost moral values". It can be seen that the benchmark for whether a person can be said to be moral or not is from a pre-modern (traditional) point of view. This research tries to show that morals are part of the traditions and culture that are believed and agreed upon by humans in that group. However, it is permissible for other groups to have different moral agreements. This research is qualitative research whose aim is to reveal how moral principles are formed and whether they are dynamic or static considering the rapid development of the times. The results of this research found that morals are a product of tradition and culture which are dynamic, especially in the context of ethnic, religious and other diversity which should have values ​​that can unify diversity. Another important thing that was discovered was that in fact, in this diversity, all religions call for mutual respect and maintaining peace through good deeds while adhering to the values ​​of togetherness and harmony. In the end, these values ​​should always be instilled in every human being to behave and behave in society.
Global Moral Values, Anthony Giddens' Structuration, Ethical Diversity.
Copyright (c) 2025 Miftakhur Rohman (Author) https://creativecommons.org/licenses/by/4.0
A Weberian Critique and Reconfiguration of Sufi Ethics: Transforming the Spiritual and Economic Ethos of TQN Followers in Banten
This article examines the reconfiguration of Sufi teachings and economic ethos among followers of the Qadiriyah and Naqshabandiyah Orders (TQN) in Banten, Indonesia. Challenging Max Weber’s thesis in The Protestant Ethic and the Spirit of Capitalism, which dismisses Islamic spirituality—particularly Sufism—as economically irrational and fatalistic, this study demonstrates how local Sufi practices can generate a productive and ethical economic habitus. Drawing on ethnographic data collected through interviews and participant observation, the study reveals how values such as zuhd (asceticism), sabr (patience), faqir (spiritual poverty), and tawakkul (trust in God) are reinterpreted by TQN followers not as a retreat from the world but as a form of disciplined spirituality that enhances resilience, responsibility, and ethical entrepreneurship. The findings contribute to a broader theoretical dialogue on religion and capitalism, offering an alternative model of economic rationality grounded in spiritual commitment and communal solidarity. This research not only critiques Weber’s Eurocentric assumptions but also expands the horizon of Islamic economic ethics by highlighting how Sufi traditions can cultivate inclusive and sustainable economic behaviors.
Copyright (c) 2025 Ade Fakih Kurniawan, Henny Saraswati, Fahmi Raudhatul Ulum, Adi Megandani (Author) https://creativecommons.org/licenses/by/4.0
Dismantling Arabic Epistemology: Badawi's Codification in the Sight of al-Jabiri
This article discusses the codification of classical Arabic whose main focus is to reveal Mohammad Abed al-Jabiri's critical epistemological thinking that the Arabic language codification process is not just an act of linguistic effort, but there are ideological elements that play an important role in shaping the way Muslims think. Al-Jabiri assesses the standards set by the Arabic language made by the Badawi community as the main reference because it is considered the most original and free from foreign influences. The epistimological impact of this action makes Arabic language that refers to the concrete, static, and non-historical Badawi world limits the capacity for abstraction, historicization, and rationalization in the Islamic intellectual tradition. This research uses a qualitative approach with a library research method. Primary data is obtained from al-Jabiri's work Al-Turats wa al-Hadatsah, while secondary data includes studies related to language codification, Arabic linguistic history, and relevant journals. The results show that the codification of Arabic language makes stagnation, and the disconnection between language and complex modern reality because the codification refers to Badawi society which is reflected in the lexical structure, semantics, and social imagination of Arab society. This article directs that the importance of reorienting Arabic language that is inclusive of the renewal of Islamic reason and civilization by rebuilding a more progressive Arabic language.
al-Jabiri, Arabic codification, epistemology, badawi Arabic, ideological construction
Copyright (c) 2025 Ibrahim Achmad Farrel Mahardika (Author) https://creativecommons.org/licenses/by/4.0
Philosophical Hermeneutics of the Radd Concept in Article 193 KHI: A Critique of Contextual Ethics of Islamic Inheritance Law
The provision on Radd in Article 193 of Indonesia’s Compilation of Islamic Law (KHI), which allocates residual inheritance to all fixed heirs (dzawī al-furūḍ), including spouses, presents a paradigmatic departure from the classical Islamic legal consensus that excludes marital partners from such redistribution. This article questions whether such deviation reflects a mere juridical anomaly or a more profound philosophical reconfiguration of justice within Islamic legal thought. Adopting a conceptual framework grounded in Paul Ricoeur’s hermeneutics and John Rawls’s theory of justice, this study treats the legal text not as a static norm but as an ethically mediated narrative shaped by historical consciousness and social context. Through Ricoeur’s notion of interpretive praxis and Rawls’s difference principle, the analysis demonstrates that Article 193 embodies a transformative form of distributive justice that affirms the moral worth and relational significance of all heirs, regardless of gender or bloodline. Rather than viewing the provision as a rupture from tradition, the article argues that it constitutes a creative appropriation of Islamic inheritance principles to meet the demands of ethical pluralism and familial equity in contemporary society. The study contributes an original philosophical reading of Islamic legal reform by reimagining law as an open text, one that negotiates between normative inheritance and evolving human contexts through the lens of ethical responsibility and intersubjective recognition.
Copyright (c) 2025 Abdulloh Abdulloh (Author) https://creativecommons.org/licenses/by/4.0
Theology and Culture: Walisongo’s Strategy of Islamic Enculturation in Java
This study explores the theological and cultural dynamics of Islam in Java through the lens of Islamic enculturation as practiced by Walisongo, the nine saints who played a pivotal role in the Islamization of the region. Using a socio-theological framework, this study examines how Islamic teachings were not merely introduced but were harmonized with pre-existing Javanese cultural forms. The Walisongo adopted a syncretic and accommodative strategy, utilizing local traditions, such as wayang, gamelan, and traditional poetry, as mediums for daʿwah, thereby fostering a peaceful and holistic process of religious transformation in Indonesia. Their method was not confrontational but integrative, respecting local wisdom while gradually embedding Islamic values. This strategic adaptation ensured a more profound and lasting acceptance of Islam, shaping Javanese religiosity into a unique cultural expression that blended spirituality with aesthetic and communal dimensions. This study highlights that Walisongo’s approach to daʿwah exemplifies a model of inculturation that goes beyond mere tolerance; it embodies a theological vision of harmony between divine revelation and cultural identity. This article contributes to the contemporary discourse on religion and culture by demonstrating how Islamic theology can inform intercultural dialogue and religious transmission in pluralistic societies.
Copyright (c) 2025 Muhammad Ibnu Aminim, Galuh Maria, Suhermanto Ja'far (Author) https://creativecommons.org/licenses/by/4.0
The Principle of Al-Wahid: The Foundation of the Unity of Existence in Islamic Philosophy
The Principle of Al-Wahid serves as a foundational concept in Islamic philosophy, asserting the oneness of reality and that all existence originates from a single, unified source. Diversity does not stem from multiple origins but rather from the varying degrees of distance that levels of existence have from the Absolute Source of Being. This absoluteness negates the possibility of plurality within the Primary Cause itself. The principle has been a subject of discourse since the early history of Islamic philosophy, although some philosophers trace its roots back to Greek philosophy. This study employs a library research methodology with a Burhani (rational-analytical) approach. The findings of this research demonstrate that existence is fundamentally one; plurality arises not from multiple causes, but from the weakness of the effects, which leads to various limitations and, consequently, plurality. The study confirms that the principle of Al-Wahid is rational, supported by strong arguments, and serves as evidence for the most fundamental Islamic principle, al-Tawhid.
Al-Wahid, Ketunggalan, al-Wujud, al-Tawhid
Al-Wahid, Oneness, al-Wujud (Being), al-Tawhid (Monotheism).
Copyright (c) 2025 Kholid Al Walid, Rosmaria Sjafariah Widjajanti (Author) https://creativecommons.org/licenses/by/4.0
The Concept of the Perfect Human (al-Insān al-Kāmil) in Ibn Arabi’s Thought
The idea of al-Insān al-Kāmil (the Perfect Human) is central to the mystical thought and religious system of Ibn ʿArabi. As the realization and final point of creation, the Perfect Human is the mirror where all of God's attributes are completely expressed, equilibrated, and realized. No purely metaphysical conception, it manifests an integrated perception of reality where the human individual is both microcosm of the universe and intercessor between the Divine and the universe. This article delves into the ontological, epistemological, and metaphysical levels of the Perfect Human in the thinking of Ibn ʿArabi and uses mainly his two foundational writings, Fusūs al-Ḥikam and al-Futūḥāt al-MakkiyyaIt explains how the manifestation of God (tajalli), the Unity of Being (waḥdat al-wujūd), and the interdependence of prophethood and sainthood are all components of the concept of the Perfect Human. The book also mentions contemporary concepts of this belief, thinking about it in terms of its potential application to spirituality debates in the modern world, selfhood, ethics, and cosmology. By investigating both classical expositions and modern scholarly debates, this article aims to highlight the enduring significance of Ibn ʿArabi’s vision of human potential, divine proximity, and universal harmony. Ultimately, the Perfect Human is presented not just as an esoteric ideal but as a dynamic model for spiritual realization, ethical living, and transformative engagement with the world.
Copyright (c) 2025 Syeda E Nayab, Md. Mahdi Hassan (Author) https://creativecommons.org/licenses/by/4.0
Sufi Aesthetics as an Epistemological Critique of Western Aesthetic Thought: A Philosophical Inquiry through the Lens of al-Ghazālī
Contemporary discussions on aesthetics are still largely framed by Western secular-rationalist assumptions that detach beauty from moral vision, spiritual cultivation, and theocentric meaning. This tendency contrasts sharply with Islamic intellectual traditions, especially Sufi thought, which views aesthetic experience as part of the holistic formation of the human soul (tazkiyat al-nafs) and as a pathway to recognizing divine perfection. The absence of a comparative framework that brings these two epistemic worlds into conversation has left a conceptual gap in understanding how beauty functions within Islamic thought and how it diverges from dominant Western models. Using a library-based method that integrates philosophical analysis with hermeneutic interpretation, the research explores how Islamic thought roots beauty in the harmony of body, character, and spirit, and how spiritual taste (dzawq) functions as an epistemic mode that surpasses the limits of rational cognition. The findings show that while Western aesthetics prioritizes artistic autonomy and sensory judgment, Sufi aesthetics anchors beauty in ethical refinement, ontological purpose, and the pursuit of human perfection (kamāl). This contrast reveals that Sufi aesthetics offers a value-laden and spiritually grounded understanding of beauty that is deeply embedded in the Islamic worldview. The study argues that Sufi aesthetics can serve as a constructive corrective to contemporary aesthetic discourse, which often suffers from moral fragmentation, commodification of art, and the loss of transcendent meaning. By restoring the centrality of the Divine and the moral-spiritual orientation of the human self, Sufi aesthetics provides an integrated framework that enriches both Islamic studies and broader discussions about the place of beauty in human life.
Copyright (c) 2025 Alifah Yasmin (Author) https://creativecommons.org/licenses/by/4.0
Reinventing The Role of Social Prophetic and Mass Consciousness Concept in Ali Syariati’s Liberation Theology
One of Muslim intellectual who has a conception of the role of intellectuals as the basis of social transformation is Ali Syariati. Shariati states that intellectuals are the basis of social transformation. But on the other hand, Syariati considers mass consciousness as an important element for social transformation. This research largely attempts to reconstruct Syariati's thoughts on the concept of Rausyan Fikr as the basis of social transformation. In addition, this research also seeks to find a dialectical relationship between intellectuals and mass consciousness in Syariati's thought. The author wants to show that intellectuals and mass consciousness are two important elements that allow the birth of social transformation. This study uses literature-based qualitative research, using hermeneutic and dialectical analysis methods. The primary data used by Syariati's lectures titled On the Sociology of Islam and What is to be Done. The results shows that the social transformation can occur by the role of intellectuals (rausyan fikr) who perform prophetic duties (social prophet). In a social revolution, intellectuals are tasked with transferring all the social problems faced into the masses as well as providing an ideological foundation as a movement paradigm. However, with their free will, the masses can choose whether to accept or reject the agitation carried out by these enlightened intellectuals. The orientation for social transformation is the ummah society. Keywords: Social Prophetic, Mass Consciusness, Ali Syariati
Copyright (c) 2025 Richo Bintang Mahendra, Shofiyullah Muzammil, Ahmad Nurcholish (Author) https://creativecommons.org/licenses/by/4.0
Beyond Temporal Causality: Synthesizing al-Ghazālī and Ibn Rushd’s Concepts of Time in Light of Tawasul through Kalām Falsafī
This article explores the classical theological-philosophical debate between al-Ghazālī and Ibn Rushd regarding the eternity of the universe, time, and motion, focusing on the concepts of taqaddum zamānī (temporal precedence) and taqaddum rutbī (hierarchical precedence). While al-Ghazālī defends the temporal creation of the cosmos by divine will, Ibn Rushd maintains that the universe eternally exists in a hierarchical dependence on God. The study employs a kalām falsafī framework to critically reconstruct these opposing views and integrate them with the spiritual practice of tawasul, a living tradition in contemporary Muslim society that views time as an ontological continuum rather than a linear sequence. The article’s significant contribution is a philosophical-theological synthesis demonstrating how the metaphysical structures of time in Islamic thought can account for spiritual practices like tawasul, wherein the past remains active in shaping present and future realities. This approach avoids binary tensions between rationality and theology, and proposes a dialogical epistemology rooted in revelation and demonstrative logic. This study opens new pathways for philosophical discourse in Islamic studies by bridging metaphysical cosmology with lived religious traditions. It also highlights the need for further research into how concepts like taqaddum zamānī and rutbī can inform contemporary interpretations of time in quantum cosmology, mystical theology, and ritual theory.
Copyright (c) 2025 Agung Nugroho Reformis Santono, Achmad Ma’ruf Hidayatulloh, Sayyida Roychana Salma, Kurniawan Seno Aji (Author) https://creativecommons.org/licenses/by/4.0
The Phenomenon of Fatherlessness in Families in the Concept of Love from the Perspective of Al Ghazali and St. Agustinus
This study discusses the phenomenon of Fatherlessness, defined as the absence of a father figure either physically or emotionally, which significantly affects a child’s psychological, social, and spiritual development. Using a qualitative method through a library research approach, this article examines the concept of love from the perspectives of Al-Ghazali and St. Augustine as a philosophical response to the effects of Fatherlessness. Al-Ghazali emphasizes the concept of mahabbah in Sufism, viewing love as a means of purifying the soul and drawing closer to God. St. Augustine introduces ordo amoris, the proper order of love, in which love for God must be prioritized as the path to true happiness. Both thinkers assert that transcendental love toward God can spiritually compensate for the absence of a father figure. The findings show that such a religiously rooted approach to love may help individuals develop emotional resilience and spiritual balance. Thus, their philosophies offer a relevant alternative framework for understanding and addressing the impacts of Fatherlessness in the modern era.
Copyright (c) 2026 Cinta Aulia Rienda Putri, M. Maulana Mas'udi, Mukayat Al-Amin (Author) https://creativecommons.org/licenses/by/4.0
Al-Farabi’s Thoughts on the Meaning of Life and Freedom: Its relevance to the Existential Crisis in the Digital Era
The digital era presents new existential challenges for individuals, such as identity crises, the loss of life’s meaning, and dependence on digital validation. These issues reflect how modern humans often fall into artificial forms of existence and lack ethical orientation. This article aims to examine how Al-Farabi’s thought, particularly his concepts of happiness (al-sa‘ādah), the active intellect (al-‘aql al-fa‘āl), and freedom accompanied by moral responsibility, offers an alternative framework of existential philosophy in addressing such issues. This study uses a qualitative method with a literature review approach on Al-Farabi’s significant works, such as Tahṣīl al-Sa‘ādah, Risālah fī al-‘Aql, and Kitāb al-Millah. The findings reveal that although Al-Farabi is not classified within Western existentialism, his philosophical perspectives provide ontological and ethical foundations that can be contextualized to foster self-awareness, autonomy, and the pursuit of a meaningful life amidst digital disruption. This article contributes a fresh discourse in contemporary Islamic philosophy by positioning Al-Farabi as a philosophical reference in facing existential challenges in the digital age.
Copyright (c) 2025 Fauzan Akbar Novianto (Author) https://creativecommons.org/licenses/by/4.0
Al-Hikmah Al-Muta'aliyah: The Synthesis of Mulla Sadra's Islamic Philosophy and Its Influence on Islamic Epistemology
Al-Hikmah al-Muta'aliyah holds its significance in the harmonious integration of philosophy, mysticism, and Islamic theology. This study aims to uncover the concept of al-Hikmah al-Muta'aliyah, focusing on its epistemological sources, the methods of acquiring its knowledge, and its verification through its influence on Islamic epistemology. The research employs a descriptive approach in the form of qualitative analysis, utilizing library research and data analysis techniques such as data reading, data presentation, and conclusion drawing. The findings of the study reveal the following: 1) Al-Hikmah al-Muta'aliyah according to Mulla Sadra is a synthesis of prior epistemologies, derived from three principles: intellectual intuition, rational demonstration, and Sharia, forming a wisdom acquired through spiritual enlightenment, presented in rational arguments, and realized by adhering to Sharia regulations. 2) The methods of acquiring it can be achieved in two ways: first, through intellectual intuition and rapid progress, such as direct divine teaching referred to as ‘ilm ladunni (divinely inspired knowledge); and second, through conceptual thought and gradual progress, such as self-learning and following the teachings of a mentor. 3) The verification of Mulla Sadra's epistemological sources is influenced and supported by earlier thinkers, such as Ibn Sina in the field of epistemology, Suhrawardi in the concept of existence and tashkik al-wujud (gradation of existence), and Ibn Arabi in matters of Islamic philosophical issues.
Copyright (c) 2025 Avita Aniqotul 'Athiyyah, Achmad Khudori Soleh, Nanda Azzah Salsabila (Author) https://creativecommons.org/licenses/by/4.0
Cakrawala Social Science: Philosophical Perspectives on Social Complexity
This article discusses the philosophical relationship and horizon of social science as an integrative effort between the thoughts of philosophers and the scope of the development of social science as a structured discipline. Social science covers issues concerning society, individuals, social interactions, and institutions that shape human life. In this context, philosophical aspects provide essential ontological, epistemological, and axiological foundations in the development of social theories. This research uses a qualitative-descriptive approach with a library research method, through content analysis of various relevant literature. The purpose of this study is to explain the importance of integration between the philosophical dimension and the horizon of social science in understanding social phenomena more comprehensively. The results of the study show that the relationship between philosophy and social science involves various approaches and paradigms that enrich the perspective on social reality. Theories from structuralism to social action show the dynamics between social structures and individual behaviour. In addition, the horizons of social science are closely linked to other disciplines such as economics, politics and psychology, making them relevant in addressing contemporary challenges. The findings confirm that philosophical approaches in social science are not only conceptual, but also provide practical contributions in formulating social policies that are more humane and inclusive.
Copyright (c) 2025 Fitri Sania (Author); Ris'an Rusli (Translator) https://creativecommons.org/licenses/by/4.0
Islamic Philosophy and Artificial Intelligence: Mapping the Terrain
The development of artificial intelligence (AI) is progressing through stages: artificial narrow intelligence (ANI), artificial general intelligence (AGI) and artificial super intelligence (ASI). This article aims to map out recent literature in Islamic philosophy which discusses and explores AI with respect to those divisions. In other words, this is a baseline study on the potential discourse of AI within the various schools of Islamic philosophy such as masha’ī (peripatetic), ishraqī (illuminationist), and sadranī (transcendental). Our inquiry concerns with how do contemporary scholars in Islamic philosophy give response to the recent development of AI? We seek various open access English references which discuss AI and Islamic philosophy, and we discover 19 English references published in between 2014-2024. We take the initiative to broaden our investigation to include 12 Arabic references. Although classical Islamic philosophy contains a significant number of discussions on intellect and mind, this has not been sufficient to attract more research on AI and Islamic philosophy. Therefore, we present and identify some questions to stimulate further academic research on AI within Islamic philosophy.
Copyright (c) 2025 Aktobi Gozali Gozali, Qusthan A. H. Firdaus, Azzimma Siswoyo Alghifary (Author) https://creativecommons.org/licenses/by/4.0