Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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AL-KINDĪ’S METAPHYSICS: THE INTEGRATION OF GREEK PHILOSOPHY IN ISLAMIC PHILOSOPHY
Full text linkThis study aims to rectify the reductionist assumption that Islamic philosophy is merely a replication of ancient Greek thought. Specifically, it analyzes how al-Kindī, as one of the pioneers of philosophy within the Islamic tradition, systematically integrated elements of Greek philosophy—particularly Neoplatonism and Aristotelianism—into the conceptual framework of Islamic thought, with a focus on metaphysical aspects of divinity. The central theological themes examined include arguments concerning the existence of God, the essence and characteristics of God, and the concept of the creation of the universe. Using a descriptive-qualitative approach to al-Kindī’s primary texts, particularly Fī al-Falsafah al-Ūlā, this study reveals that al-Kindī did not merely adopt Greek philosophical ideas passively. Rather, he actively selected, reinterpreted, and reformulated these ideas to align with the foundational principles of Islamic teachings. The findings indicate that al-Kindī functioned as more than a translator or conduit of intellectual traditions; he emerged as an innovator who successfully synthesized philosophical reasoning with religious revelation. Another significant finding is al-Kindī’s critical stance toward Greek metaphysical concepts—for instance, his rejection of the notion of creatio ex materia (creation from pre-existing matter) in favor of creatio ex nihilo (creation from nothing), which is more consistent with Islamic theology. This contribution marks the formation of an original and contextual Islamic metaphysical system and paved the way for the more systematic development of Islamic philosophy in subsequent periods. Therefore, this study underscores the importance of repositioning al-Kindī as a central figure in the intellectual history of Islam, one who effectively bridged two major intellectual legacies: Greek philosophy and Islamic thought
THE ARGUMENTS AND REASONING ON THE IMMATERIALITY OF THE SOUL (TAJJARUD AL-NAFS) BASED ON MULLĀ ṢADRĀ’S PERSPECTIVE IN THE BOOK AL-SHAWĀHID AL-RUBŪBIYYAH
Full text linkThis study examines the philosophical discourse of Mullā Ṣadrā on the immateriality of the soul (tajarrud al-nafs), with a focus on his seminal work, al-Shawāhid al-Rubūbiyyah. Mullā Ṣadrā, the founder of the transcendent philosophy (ḥikmah muta‘āliyah), developed a system rooted in foundational principles, including the primacy of existence (aṣālat al-wujūd), the gradation of existence (tashkīk al-wujūd), and substantial motion (ḥarakah jawhariyyah). His philosophical method integrates rational demonstration (burhān ‘aqlī), theology (kalām), Qur’anic insights, and mysticism (‘irfān), creating a unique and comprehensive framework. The research addresses a gap in the systematic analysis of Mullā Ṣadrā’s articulation of the soul’s immateriality in al-Shawāhid al-Rubūbiyyah, particularly within the third chapter (mashhad), where metaphysical principles intersect with discussions on the soul. Employing a descriptive, analytical, and argumentative methodology, the study identifies 14 structured arguments presented by Mullā Ṣadrā, evaluating their coherence and strength. Findings reveal that while many arguments are robust and deeply integrated into his philosophical system, others, particularly those based on textual and testimonial evidence, require refinement. These supplementary arguments serve to reinforce philosophical conviction rather than diminish logical validity. This research contributes to Islamic metaphysics by providing a focused analysis of al-Shawāhid al-Rubūbiyyah, offering insights into a relatively understudied text in Sadrian philosophy. It bridges classical Islamic thought with contemporary philosophical inquiry, highlighting the relevance of Mullā Ṣadrā’s views on the immaterial soul in understanding metaphysical anthropology and eschatology
BEYOND REASON: IQBAL’S INTERPLAY BETWEEN INTELLECT AND LOVE IN THE SEARCH FOR TRUTH
Full text linkThis paper delves into the profound and intricate relationship between Love (ishq) and Intellect (aql) within the philosophy of Muhammad Iqbal, a visionary poet and philosopher, aiming to reveal how these two forces shape the development of the human self (khudi) and contribute to the realization of spiritual and moral freedom. According to Iqbal, while intelligence is useful for getting to know things and thinking critically, love goes beyond reasoning and provides the spiritual and emotional depth needed to have a closer relationship with God. While both intellect and love are essential faculties of the human experience, Iqbal frames them as complementary forces in a dynamic relationship, where intellect is analytical, cautious, and calculating, whereas love is intuitive, passionate, and self-transcendent. The main motto of this research is to show how Iqbal emphasizes the primacy of love in the process of spiritual awakening, while affirming that both faculties work in tandem, without negating reason, but asserting that reason alone cannot lead to spiritual awakening or transformative action. For Iqbal, it is ishq that fuels the soul’s courage, sacrifice, and divine connection, ultimately leading to the strengthening of khudi. Through a comparative and analytical approach, the study highlights Iqbal’s integration of classical Islamic thought with modern existential concerns, demonstrating how love becomes a cosmic principle, whereas intellect remains a useful yet limited tool. In conclusion, this research asserts that true selfhood and moral leadership emerge not from intellect alone but rather through a harmonized interplay in which love leads, and intellect follows. This equilibrium lies at the heart of Iqbal’s vision for the revival of humanity
THE PHILOSOPHY OF LANGUAGE IN AL-FARĀBĪ’S THOUGHT: BETWEEN LOGIC, SYMBOL, AND REASONING
Full text linkAl-Farābī’s contributions to Islamic philosophy extend deeply into the philosophy of language, yet scholarly attention to this dimension remains limited. This study re-examines al-Farābī’s linguistic philosophy by focusing on three interrelated dimensions: logic, symbol, and reasoning. The background of the research lies in the need to reassess classical frameworks in light of contemporary debates on language, cognition, and meaning, where non-Western traditions remain underrepresented. The objective is to explicate how al-Farābī conceptualizes language not merely as a communicative tool, but as an epistemic system for organizing rational thought and symbolic representation. Using a qualitative method, the study employs textual-philosophical analysis of al-Farābī’s major works, including Kitāb al-Ḥurūf, Kitāb al-Alfāẓ al-Musta‘mala fī al-Manṭiq, and his commentary on De Interpretatione, supported by recent scholarly findings. The results reveal that al-Farābī understands language as a structured expression of the intellect, capable of conveying both demonstrative propositions and imaginative constructs. His classification of syllogisms into demonstrative, dialectical, rhetorical, poetic, and sophistical shows the multiplicity of language functions, each with distinct epistemological and moral purposes. Furthermore, his reflections on metaphor, rhetoric, and prophetic discourse demonstrate the cognitive and ethical role of symbolic language in shaping society and cultivating virtue. The study concludes that al-Farābī’s philosophy of language integrates logical rigor with symbolic depth, offering an early model of semiotic realism in which words, concepts, and referents form a triadic relationship grounded in reason and truth. This synthesis provides a foundational contribution to the Islamic intellectual tradition while also enriching contemporary philosophy of language, hermeneutics, and intercultural dialogue
SCHIZOPHRENIA ZIKIR THERAPY BASED ON THE INTERPRETATION OF MAFĀTĪḤ AL-GHAYB
Full text linkModern humans face numerous complex life issues such as sadness, confusion, suffering, existential emptiness, stress, depression, and suicide. They strive to eliminate these problems from their lives, leading many to seek help from specialists to address their mental health concerns. Consequently, they often resort to various medications prescribed by doctors or psychiatrists, which can result in many developing schizophrenia. Schizophrenia is a complex mental illness that affects an individual’s perception, thoughts, and behavior. However, in mental health studies, researchers and psychologists frequently focus more on biological and social aspects, neglecting the spiritual dimension. Therefore, this study aims to present and examine the concept of zikir therapy through the perspective of a prominent Islamic scholar found in Tafsīr Mafātīḥ al-Ghayb, addressing various aspects of human life, including psychological and spiritual issues as discussed by Fakhr al-Dīn al-Rāzī. This research will analyze how al-Rāzī integrates zikir therapy into his interpretation of the Qur’an using a qualitative approach by identifying relevant Qur’anic verses such as Q.S. Yūnus [10]: 57, Q.S. Al-Isrā’ [17]: 82, Q.S. Asy-Syu‘arā’ [26]: 80, and Q.S. Ar-Ra‘d [13]: 28. Fakhr al-Dīn al-Rāzī’s thoughts on mental health emphasize the importance of soul balance and the role of spirituality, offering a rich perspective for therapists addressing schizophrenia through zikir therapy. The concept of soul balance can be linked to zikir therapy efforts in managing chaotic emotions and thoughts in patients with schizophrenia. Meanwhile, the emphasis on spirituality can provide patients with a sense of peace and hope while helping them find meaning in life
PREVENTION OF SELF-HARM IN ADOLESCENTS FROM BROKEN HOMES THROUGH MA‘RIFAT AL-NAFS: A THEMATIC STUDY OF QUR’ANIC EXEGESIS
Full text linkThe increasing prevalence of self-harm among adolescents from broken homes in Indonesia demonstrates the serious psychological impact of parental divorce, which often triggers emotional instability, anxiety, and destructive behaviors. National surveys indicate that adolescents from divorced families are more vulnerable to depression and self-injury than those from intact families. This study aims to explore the role of ma‘rifat al-nafs (self-awareness) as a Qur’anic-based approach to preventing self-harm in broken-home adolescents. Using a qualitative method with a descriptive-analytical approach, this research applies thematic exegesis of the Qur’an and integrates insights from classical and contemporary tafsir, particularly the thought of al-Ghazālī on self-awareness. The findings reveal that ma‘rifat al-nafs (a deep understanding of self-identity) strengthens emotional resilience by guiding adolescents to understand themselves, accept their circumstances, and transform negative emotions into constructive actions. Its practical application is realized through three techniques: self-talk as reflective dialogue to regulate emotions, self-forgiveness to release guilt and resentment, and self-love to build self-appreciation and positive growth. These techniques align with Qur’anic principles in Q.S. Al-Baqarah [2]: 195 and Q.S. As-Shams [91]: 7—10, which emphasizes the prohibition of self-destruction and the importance of soul purification. In conclusion, ma‘rifat al-nafs provides a spiritual and psychological framework to reduce self-harm tendencies, while its effectiveness requires support from education, community, and social environments. Thus, this study contributes to presenting a Qur’anic solution that integrates spiritual, emotional, and social dimensions to improve the well-being of adolescents from broken homes
ĪTHĀR CONCEPT OF IBNU QAYYIM AL-JAWZIYYAH’S THIKING AS AN APPROACH TO AVOIDING PEOPLE-PLEASING BEHAVIOR
Full text linkThis study aims to analyze the concept of īthār in the thoughts of Ibn Qayyim al-Jawziyyah as an approach to avoid people-pleasing behavior. People-pleasing is an individual's tendency to always please others at the expense of personal interests, which can hurt mental health and emotional balance. As an alternative, the concept of īthār, which means prioritizing the interests of others based on sincerity and honesty, offers a healthier solution and is based on Islamic spiritual values. This study uses the theory of Sufism and social psychology to understand the fundamental differences between īthār and people-pleasing. The method used in this study is a qualitative approach with a literature study of the works of Ibn Qayyim al-Jawziyyah, especially Madārij al-Sālikīn and Maḥabbatullah. The study results indicate that īthār is not just a social act, but also part of worship that reflects a balance between personal interests and concern for others without causing psychological stress. In contrast to people-pleasing, which tends to be driven by fear of rejection and the need for social validation, īthār is based on seeking Allah's pleasure and the common good. This study concludes that īthār can be an effective approach to avoid the negative impacts of people-pleasing and help someone build healthier social interactions and improve spiritual quality. The recommendation of this study is the need for a broader understanding of the concept of īthār in character education and psychological guidance, so that individuals can develop a balance between caring for others and maintaining their well-being without getting caught up in people-pleasing attitudes
REINTERPRETATION OF ALI ASGHAR ENGINEER’S LIBERATION THEOLOGY IN THE CONTEXT OF MULTICULTURAL EDUCATION POLICY IN INDONESIA
Full text linkThis study reinterprets Ali Asghar Engineer’s liberation theology as a normative foundation for integrating justice, freedom, and equality into Indonesia’s multicultural religious-education policy across primary, secondary, and tertiary levels. Motivated by persistent deficits in conventional religious curricula characterized by rote learning, doctrinal literalism, and weak responsiveness to social pluralism. The research employs a qualitative literature review combining systematic database searches with content analysis and critical discourse analysis of scholarship, policy documents, and curriculum materials. Findings indicate that grounding curricula in liberationist values can reorient religious education from transmissive instruction toward emancipatory pedagogy that cultivates critical consciousness, civic agency, and intercultural competence. Implementation, however, is constrained by three interrelated barriers: structural (centralized curriculum regimes and assessment systems), cultural-ideological (conservative resistance and contestation over interpretive authority), and practical (limited teacher capacity, resources, and contextually relevant materials). The paper advances pragmatic strategies for curriculum decentralization, redesigned authentic assessment, sustained in-service teacher development, contextualized teaching modules, and deliberative engagement with religious stakeholders, coupled with pilot implementation and rigorous monitoring to ensure fidelity and scalability. By articulating a context-sensitive operationalization of the Engineer’s theology for curriculum reform, the study contributes theoretically and practically to debates on Islamic education reform and multicultural pedagogy, offering policymakers and educators an evidence-informed pathway to make religious education more just, inclusive, and transformative
CRITICAL THEORY AND SOCIAL SCIENCE: A PHILOSOPHICAL COMPARISON OF HERBERT MARCUSE AND JÜRGEN HABERMAS
Full text linkThis research addresses the contemporary global conflict surrounding transformations in social life through the lens of Critical Theory. The urgency of analyzing the thoughts of Herbert Marcuse and Jürgen Habermas lies in their critical engagement with the rational foundations of the modern social system. This study aims to conduct a comparative analysis of Marcuse’s and Habermas’s contributions to Critical Theory. The material object of this study is Critical Theory in social science, while the formal object focuses on the specific theories developed by Marcuse and Habermas. Employing a library research method and a comparative approach. Data processing in this study uses descriptive analysis, which means describing the data sources of Marcuse and Habermas’ Critical Theory, then analyzing the descriptive data sources from both Critical Theory thinkers. Marcuse’s key concept is the “one-dimensional man,” reflecting a critique of advanced industrial society, whereas Habermas introduces “communicative action” as a foundation for rational discourse in democratic societies. The differences in these concepts are shaped by their distinct philosophical and socio-historical contexts. The study concludes that Marcuse’s and Habermas’s theories represent a dialectical tension: Marcuse as a thesis with a monolithic representation of modern rationality (instrumental rationality that is adaptive with control, efficiency, and domination), Habermas as an antithesis with a typological representation of instrumental rationality and communicative rationality. Habermas does not reject instrumental rationality, but limits it only to non-human objects. When applied to humans, instrumental rationality causes social pathology. Their synthesis lies in recognizing the role of identity and intersubjective recognition in fostering communicative action. This study implies that the Islamic context in Marcuse and Habermas’ discourse leads to conceptual prospects for social cohesion and justice
CONCEPTIONS OF RATIONALITY AND ISLAMIC PHILOSOPHY OF EDUCATION: NAVIGATING TRADITION AND MODERN SCIENCE
Full text linkThis paper investigates the diverse conceptions of rationality within Islamic philosophy and their relevance to contemporary Islamic education, especially when considering modern scientific developments like evolution by natural selection, especially when connected with the development of Artificial Intelligence (AI) which is growing rapidly and starting to enter the world of education. The relationship between Islamic theology and scientific paradigms continues to be a topic of debate, which influences pedagogical approaches. A thorough understanding of the various Islamic rationalities, spanning from the early Islamic era to the classical period, is essential for creating an educational framework that promotes critical thinking while upholding Islamic values. Using a qualitative method, this writing examines the contributions of key figures such as al- Kindī, al-Farābī, Ibn Sīnā, al-Bīrūnī, al-Ghazālī, Ibn Tufayl, Ibn Rushd, Junayd al-Baghdādī, ‘Abd al-Qādir al-Jīlānī, Khwāja Mu‘īnuddīn Chishtī, and Jalāl al-Dīn Rūmī to illustrate the different forms of rational engagement in Islamic intellectual history. It is proposed that addressing the conflict between traditional Islamic teachings and modern scientific theories requires a reassessment of educational strategies and more expansive understanding of rationality itself