Kanz Philosophia A Journal for Islamic Philosophy and Mysticism最新文献

{"title":"WAḤDATUS SHUHŪD, KRITIK AL-RĀNIRI ATAS PANTEISME KETUHANAN","authors":"Ahmad Fairozi, Sulistya Ayu Anggraini","doi":"10.20871/KPJIPM.V6I2.91","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I2.91","url":null,"abstract":"This paper discusses Al-Rāniri ‘s criticism of the theological conception in Nusantara Sufism which contains elements of pantheism. This paper begins by describing the teachings of Waḥdah shuhūd in Sufism Al-Rāniri . This teaching believes in God, Allah as the only one and only being, while the universe (ma siwallah) is only a madzhar that testifies to the oneness of Allah Himself. That is why a being other than Allah is not separate, it is neither independent nor one (united) with God. Based on this view, Al-Rāniri criticizes, even kafuses the wujūdiyah followers because they tend to be pantheistic which unites God, Allah and humans. The Sufism teachings developed by Al-Rāniri were able to bring together sharia and Sufism. This teaching can be accepted by the people of the archipelago, Aceh in particular because the people of the Archipelago in the following years were colored by Sunni teachings that uphold the practice of sharia. This paper aims to find the position of Waḥdah shuhūd teachings in the context of Nusantara Islamic studies, especially in the field of Sufism, whose roots cannot be separated from the development of Sufism in the 17-18 century. Therefore, this study uses a descriptive-analytical approach while adhering to the accuracy of the analysis data that has been carried out by previous researchers.","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"1 1","pages":"119-138"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82904923","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"PEMIKIRAN ATEISME RICHARD DAWKINS:","authors":"Achmad Fadel, Hasan Mujtaba","doi":"10.20871/KPJIPM.V6I2.96","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I2.96","url":null,"abstract":"History shows a constant debate between religionists and atheists. Armstrong wrote that any new concept of divinity that emerged in society and rejected established traditions would be labeled as atheist and marginalized. Today, one of the movements that are quite criticized by religious people is New Atheism. He has a great influence in the western world. Richard Dawkins, as the founder, composed a special work entitled God Delusion as a response to the rejection of the supernatural and personal concept of God through Argument from Improbability. He explained that the complexity of the universe is almost impossible to come from a simple entity, namely God, but at the same time, a complex creator also produces infinite regress. Therefore, he took the gradual evolution of the universe as an alternative explanation for the formation of nature. This article will interpret Richard Dawkins’ points of thought in God Delusion, and analyze them using the principles of logic and philosophy. As a result, the author found several weaknesses in the argument from improbability and the lens in viewing religion. First, the assumption of rejecting the argument of resentment is only to deny the supernatural concept of God. Second, the use of statistical probability arguments limited to natural laws does not lead to supernatural concepts. Third, complexity stems primarily from simplicity. Lastly, ignorance of the criteria for the existence of consequences for causes.","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"115 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79330743","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"REALITAS JIWA SEBAGAI BASIS ONTO-EPISTEMOLOGI PENGALAMAN RELIGIUS","authors":"Iman Muhammad","doi":"10.20871/KPJIPM.V6I2.93","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I2.93","url":null,"abstract":"A religious experience in the neuroscience view is interpreted as a symptom of neurological disorders of the brain. The neuroscience view is one of the various views that deny the reality of religious experience. Through empirical research instruments, neuroscientists have found that the soul is identical to the brain, which means that every activity can be measured through the brain. This has implications for the experiences of the Prophets in receiving revelations as the result of brain disorders. This paper seeks to explain religious experience through its ontological basis, namely the existence of immaterial existence and the existence of the soul, as well as its epistemological basis, namely the performance of the faculty of knowledge, both of which cannot be separated. The research method used is descriptive-analytic with the philosophical approach of the soul of Al-Ḥikmah Muta’āliyah. The results of this study indicate that the Al-Ḥikmah Muta’āliyah which was founded by Mulla Ṣadrā proves the existence of the wujūd levels, including the soul, explaining the various levels of perception carried out by the soul corresponding to the various levels of existence. Ṣadrā thought can explain the concept of the soul as an immaterial substance that can perceive metaphysical objects as the emanation of God","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80022113","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"HERMENEUTICAL STUDY OF ΠΑΡΟΥΣΊΑ AND ITS SIGNIFICANCE TO THE 21ST CENTURY CHRISTIANS","authors":"M. O. Oyetade","doi":"10.20871/KPJIPM.V6I2.94","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I2.94","url":null,"abstract":"The Old Testament furnishes its readers with two pictures of Christ’s coming: his coming to earth as a servant in glorious apparel and his coming to earth as a king in glorious apparel. This has brought about bewilderment both to the Jews who expected only the kingly and glorious Christ and the 21st century Christian who are being misled by some preachers and teachers of the Gospel of Christ. The objective of this paper, therefore, is to unearth two forms of Christ’s second coming: (1) a secret coming – as a thief in the night, and (2) public, universal coming, when every eye shall see him. Therefore through lexicosemantics analysis which reveals, its root-words and word-stems and the various possible semantic categories created by the human mind, this paper claims that the secret coming of Christ is what is called the rapture and the public coming is called the παρουσία. It conveys the idea that Christ’s return will be a definite and decisive action on his part. He will come himself, as surely as he came in the incarnation.","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90963233","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM","authors":"F. Jafari","doi":"10.20871/KPJIPM.V6I2.92","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I2.92","url":null,"abstract":"In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it.","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"385 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74549997","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"DIALECTIC OF THEOLOGY AND MYSTICISM IN ISLAM:A STUDY OF IBN TAYMIYYA","authors":"Sangkot Sirait","doi":"10.20871/kpjipm.v6i1.159","DOIUrl":"https://doi.org/10.20871/kpjipm.v6i1.159","url":null,"abstract":"Abstract : Islamic theologians and sufi orders are rarely considered to have totally different ways of of discovering the truth of God. In the view of Ibn Taymiyya, on the contrary, Islamic theology and mysticism, both together strive to deliver people to understand the existence of God so they are, accordingly, willing to do good and leave the bad. This what will bring into the perfection of human soul. What makes it different is that Islamic theology ( kal ā m ) is more theoretical, while mysticism is more practical. Islamic theology as a theoretical mean leads man to the logical belief. Yet, the realization of this logical belief will practically be appeared when it was charged by Sufism. Yet, Ibn Taymiyya denies such concepts as “union with God” as the highest goal of human life. Absorption into the God and contemplation into the highest Reality should be realized in terms of s h ar ī ‘a . For him, the supreme absorption is the absorption in worshiping ( ‘ ib ā da ) God.  Keywords :  Islamic theology, mysticism, ascetic, epistemology, f iṭra , waḥdat al-wujūd. Abstrak :  Umumnya, teolog dan Sufi dipandang berusaha menemukan kebenaran Tuhan dengan caranya masing-masing yang berbeda dan tidak saling terkait satu sama lain. Namun sebaliknya, bagi Ibn Taymiyyah, kalam dan tasawuf  sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan demi mengantarkan manusia pada kesempurnaan jiwa. Bedanya, kalam  lebih bersifat teoritis sementara tasawuf lebih bersifat praktis. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis ini baru akan terealisasi nyata secara praktis melalui melalui tasawuf. Meski demikian, Ibn Taymiyyah menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi atas Realitas tertinggi, menurutnya, harus dilihat dari aspek syariah. Baginya, puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan. Kata kunci :  Teologi Islam, mistisime, epistemologi, fithrah , wa ḥ dat a l - wuj ū d.","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"26 1","pages":"53-71"},"PeriodicalIF":0.0,"publicationDate":"2016-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83490717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"SCIENCE OF THE SELF AS DEPICTED IN THE STORY OF THE SNAKE-CATCHER: RŪMĪ ’S MATHNAWĪ IN CONTEXT","authors":"A. H. Zekrgoo, Leyla H. Tajer","doi":"10.20871/KPJIPM.V6I1.168","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I1.168","url":null,"abstract":"Abstract :  The self is always become a central concept in the mysticism tradition, nonetheless for Jalāl al-Dīn Rūmī  (d.1207). Through Mathnawī, Rūmī uses metaphors to presents man’s  multi-layered  self.  He  communicates  through  stories  with  great  potential  to be developed into various forms of visual and performing arts. Through his creative imagination, and using elements from Persian mystical literature Rūmī presents his messages  in  an  attractive  and  tangible  form.  Adopting  metaphors  and  symbols  he pictures various faces of nafs  (self) relating each face to an individual animal. “The Snake Catcher’s tale” is an excellent artistic display of man’s battle with his animal self. It offers a complex religious subject in an easy-to-digest manner that can be visualized and set into play. Keyword :  Rūmī,  ‘Ilm  al-Nafs  (Science  of  the  Self),  Mathnawī,  snake  symbolism, artistic expression. Abstrak  :  Persoalan  diri  menjadi  isu  yang  sangat  sentral  dalam  tradisi  mistisisme,  tidak terkecuali  bagi  Jalaluddin  Rūmī  (d.1207).  Melalui  Matsnawī,  Rūmī  menggunakan metafora untuk menunjukkan lapisan diri manusia. Ia berkomunikasi melalui kisah- kisah  dengan  potensi  besar  untuk  dikembangkan  menjadi  berbagai  bentuk  seni visual dan pertunjukan. Melalui imajinasi kreatifnya, dan menggunakan unsur-unsur dari literatur mistik Persia, Rūmī menyajikan pesan dalam bentuk yang menarik dan nyata  yang  dapat  diamati  dalam  kehidupan  sehari-hari,  bahwa  rangkaian  simbol- simbol  tersebut  merepresentasikan  diri  manusia.  Melalui  metafora  dan  simbol,  Ia menggambarkan berbagai wajah nafs (diri) dan menghubungkan setiap wajah dengan hewan. “Kisah Penangkap Ular” adalah tampilan artistik yang sangat baik mengenai pertempuran  manusia  dengan  diri  hewaninya.  Metafora  dan  Simbol  menawarkan subjek  keagamaan  yang  kompleks  yang  mudah  dicerna  dengan  cara  yang  dapat divisualisasikan dan dimainkan. Kata kunci : Rūmī, Ilmu Jiwa, Matsnawī, simbolisme ular, ekspresi artistik","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"3 1","pages":"1-16"},"PeriodicalIF":0.0,"publicationDate":"2016-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81518359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"IS OLODUMARE, GOD IN YORUBA BELIEF, GOD?: A RESPONSE TO BENSON O. IGBOIN","authors":"O. S. ‘Layi","doi":"10.20871/KPJIPM.V6I1.169","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I1.169","url":null,"abstract":"Abstract : Belief in a Supreme Being is an idea that virtually all cultures of the world subscribe to. However, different interpretation could be deduced from the subscription of each culture. The Yoruba, for example, in Nigeria, is not an exception to this. Olodumare the Yoruba word for Supreme Being has attracted comments, interpretations and misinterpretations from different scholars of both Yoruba and non-Yoruba extractions.  E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola analyses manifest some seemingly contradictions upon which was hinged by Benson O. Igboin, in his paper “Is Olodumare , God in Yoruba Belief, God?” From their explanation, Igboin demand for the true nature of Olodumare having conceded that Olodumare and the Christian God are not and cannot be the same. Specifically, Igboin asked Olodumare, who are you? This paper, therefore, aims at providing an insight to the real nature of Olodumare in Yoruba worldview. It argues that God is nothing other than the English meaning or interpretation of the Supreme Being. The paper posits that Igboin’s pairs of Esu and Olodumare of which one is true and faithful to Yoruba traditional Religion and the other true and faithful to Christianity in Yoruba land does not hold water. Using analytical method of philosophical inquiry, the paper concludes that Olodumare in Yoruba traditional Religion cannot be equated with the concept of God as conceived in Christianity neither could it be bifurcated. He is sufficiently a Supreme Being in Yoruba theology. Key words :  Supreme Being, Olodumare, Yoruba, Esu, Benson O. Igboin Abstrak :  Keyakinan terhadap Wujud Mutlak merupakan suatu sikap yang sejatinya dianut oleh seluruh budaya di dunia. Namun demikian, tafsiran yang berbeda dapat mengemuka dari keyakinan masing-masing budaya. Tidak terkecuali Yoruba di Nigeria, misalnya. Olodumare, sebuah kata dalam bahasa Yoruba untuk menyebut Wujud Mutlak, telah memancing beragam komentar, penafsiran, dan, bahkan kekeliruan pemahaman dari banyak sarjana baik dari kalangan keturunan Yoruba maupun non-Yoruba. Analisis dari E. Bolaji Idowu, John Ayotunde Bewaji, Kazeem Ademola Fayemi, Kola Abimbola menunjukkan beberapa kontradiksi yang oleh Benson O. Igboin dijadikan rujukan dalam artikelnya, “Is Olodumare , God in Yoruba Belief, God?” Dari penjelasan mereka, Igboin berupaya menemukan hakikat Olodumare yang diyakini berbeda dan tidak bisa disamakan dengan Tuhan umat Nasrani. Pada intinya, Igboin mempertanyakan, siapa Olodumare? Berangkat dari hal itu, artikel ini bermaksud menyuguhkan sebuah pemahaman mengenai hakikat sesungguhnya Olodumare dalam pandangan dunia Yoruba. Artikel ini mengajukan pandangan bahwa Tuhan tidak lain dari apa yang dalam makna atau penafsiran istilah bahasa Inggris disebut sebagai Supreme Being (Wujud Mutlak). Tulisan ini juga menunjukkan bahwa apa yang dilakukan Igboin dengan mengidentikkan Esu dengan Olodumare, yaitu salah satunya benar dan diimani oleh agama tradisi","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"35 1","pages":"17-31"},"PeriodicalIF":0.0,"publicationDate":"2016-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76592637","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Mystery Of The Human Person : Mystical Anthropology In Hamzah Fansuri’s Shair","authors":"B. Laksana","doi":"10.20871/KPJIPM.V6I1.148","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I1.148","url":null,"abstract":"Abstract : This essay endeavors to look closely at the mystical theological anthropology of Hamzah Fansuri, the first and one of the greatest Sufi writers in the Malay world. Mystical anthropology is arguably the underlying theme of all Fansuri’s poems and he develops this mystical discourse on the theomorphic dignity of every human person, together with the dynamic of return to God, by using some quite original imageries and symbolisms of his own. However, Fansuri’s mystical theological anthropology belongs to the tradition of Ibn al-‘Arabī (the Wujūdiyyah doctrine), while his works also betray familiarity with and the influence of other great mystics of Islam, such as ‘Aṭṭār and Ḥāfiẓ. Key words : Fansuri, Islamic mysticism, Sufism, anthropology, union with God  Abstrak :  Tulisan ini mencermati antropologi mistik Hamzah Fansuri, seorang tokoh Sufi Melayu awal dan salah satu yang terbesar. Bisa dikatakan bahwa antropologi mistik adalah sebuah tema mendasar yang melandasi seluruh syair Fansuri.  Fansuri mengembangkan wacana mistik mengenai martabat teomorfis manusia dan dinamika perjalanan manusia kembali menuju Tuhan, dengan menggunakan beberapa gambaran dan simbolisme yang cukup orisinil. Meskipun demikian, pemahaman antropologi teologis-mistis yang dikembangkan Fansuri termasuk dalam tradisi Ibn al-‘Arabī  (ajaran Wujūdiyyah ). Di samping  itu, karya-karya Fansuri juga memperlihatkan keakrabannya dengan, dan pengaruh dari,  para Sufi besar lainnya, misalnya ‘Aṭṭār dan Ḥāfiẓ. Kata kunci : Fansuri, Mistisisme Islam, Sufisme, antropologi, kesatuan dengan Tuhan","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"55 1","pages":"33-51"},"PeriodicalIF":0.0,"publicationDate":"2016-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91248842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"PENGALAMAN RELIGIUS DALAM TAFSIR IBN ‘ARABI","authors":"Ikhlas Budiman","doi":"10.20871/KPJIPM.V6I1.192","DOIUrl":"https://doi.org/10.20871/KPJIPM.V6I1.192","url":null,"abstract":"Abstract :  This paper discovered that religious experience was based on individual recognition of his Lord, called fitrah (QS. al-Ā’rāf [7]: 172). The intensity of recognition of Lord, however, is different for anyone depending on their capacity. Religious experience of the believer is finding the guidance (QS. at-Taghābun [64]: 11), while for the muttaqī is receiving the Furqān (QS. al-Ānfāl [18]: 29). Religious experience of the mujāhid is achieving the guidance to go through the paths (QS. al-‘Ānkabūt [29]: 69). The author researched  the  interpretation  of  the  verses  of  religious  experience  particularly  in Ibn Ārabī’s commentaries, Raḥmah min al-Raḥmān fī Tafsīr wa Isyārāt al-Qur`ān: Min Kalām  asy-Syaikh  al-Akbar  Muḥy  ad-Dīn  Ibn  al-‘Arabī  and  al-Futūḥāt  al-Makkiyyah. This article analysis 4 verses of Qur’an which has correlation with the discussion of religious experience. Through this work, it is clear that the religious experience is consequence of the primordial covenant between human and the Lord. Key words : Religious experience, primordial nature, ineffability Abstrak :  Artikel  ini  menemukan  pengalaman  religius  yang  didasarkan  pada  pengakuan setiap individu akan Tuhannya yang disebut dengan fitrah (QS. al-Ā’rāf [7]: 172). Intensitas  pengakuan  terhadap  Tuhan  memiliki  perbedaan  pada  setiap  individu sesuai dengan kapasitas setiap individu. Pengalaman religius orang yang beriman adalah mendapat petunjuk (QS. al-Taghābun [64]: 11), pengalaman religius orang yang bertakwa adalah mendapat furqān  (QS.  al-Ānfāl  [18]:  29), dan pengalaman religius orang yang bermujahadah adalah mendapat petunjuk jalan (QS. al-‘Ānkabūt [29]: 69). Batasan artikel penelitian ini adalah pada kitab Ibn ‘Arabi Raḥmah min al-Raḥmān fī Tafsīr wa Isyārāt al-Qur`ān: Min Kalām al-Syaikh al-Akbar Muḥy ad- Dīn Ibn al-‘Arabī dan al-Futūḥāt al-Makkiyyah dengan menganalisis 4 ayat al-Qur’an yang memiliki ikatan tentang pembahasan mengenai pengalaman religius. Melalui kitab ini nampak bahwa pengalaman religius adalah konsekuensi dari perjanjian primordial manusia dengan Tuhan. Kata kunci : Pengalaman religius, fitrah, al-Furqān , tidak bisa diungkapkan","PeriodicalId":31008,"journal":{"name":"Kanz Philosophia A Journal for Islamic Philosophy and Mysticism","volume":"65 1","pages":"93-117"},"PeriodicalIF":0.0,"publicationDate":"2016-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77264826","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}