Cipta B Gama | Sekolah Tinggi Filsafat Islam Sadra (original) (raw)

Papers by Cipta B Gama

This paper addresses the issue of how the position of theoretical Sufism in the inte... more This paper addresses the issue of how the position of theoretical Sufism in the interpretation of the Qur’an. Departing from some reasons for rejecting the validity of Sufistic method of Qur’anic interpretation (isharī method), the author sees the need to explain the nature of theoretical Sufism and its position based on the logic of Qur’anic exegesis. Some important points which the author tries to show in this paper are five principles, as follows: First, the theoretical Sufism could be positioned as a source of interpretation of the Qur’an. Second, shuhūd ‘irfānī which is the main foundation of theoretical Sufism could be positioned as a source of interpretation of the Qur’an, in the context of the disclosure of meaning, not in the explanation of it. Third, theoretical Sufism might be used as a source or indicator to determine a position in the interpretation of the Qur’an. Fourth, every hypothetical (zhannī) proposition in the Qur’ānic interpretation must not conflict with the certaint (qaṭ’ī) rational proposition in the theoretical Sufism. Fifth, Sufistic interpretation of the Qur’an is a particular form of a set of method of Qur’anic interpretation, which can be combined with the other methods, to achieve an eclectic and holistic interpretation of the Qur’an. The author also gives an example as the application of those five principles in the interpretation of the meaning of khalīfah fī al-ardh in al-Baqarah [2]: 30.

Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism, Dec 25, 2014

Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism, Dec 14, 2022

Studying multiple dimensions of the human self requires an integration-interconnection between ra... more Studying multiple dimensions of the human self requires an integration-interconnection between rational, scriptural, Sufistic, and empirical disciplines of knowledge. Many muslim psychologists have long developed an integrative study known as Islamic Psychology. Such integration pivots on Modern Psychology as an empirical discipline (science) which absorbs various Islamic studies on human soul, mind, behavior, and the like, so that there is still room for integration focused on philosophical and scriptural disciplines. This paper contains the initial ideas of constructing a discipline of knowledge on the human self that pivots on the integration between Islamic Philosophy and Quranic Exegesis, which is called Qur'anic-Philosophical Psychology. The findings of this paper include the formulation of a number of principles as the Basic Structure of Knowledge underlying the Quran-Based Philosophical Psychology, which is based on the idea of Logic about the components of knowledge and the idea of the Philosophy of Science about the relationship between disciplines and their social aspects.

Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism, Dec 20, 2015

Jurnal Moderasi, Jun 1, 2021

The departing point of this article is the objection towards tafsīr ishārī. This objection can be... more The departing point of this article is the objection towards tafsīr ishārī. This objection can be categorized as an ontological foundation, that tafsīr ishārī stands on the personal kashf, for which reason it cannot stand as reason and an epistemological foundation. Through a comprehensive-analytical study, this study elaborates on the theory correspondence of Qurʾānī, afāqī, and anfusī proposed by Haydar Amuli, a theory that stands as the ontological foundation of tafsīr ishārī. The deduction of the correspondence between Qurʾānī, afāqī, and anfusī or the deduction of the reference of the verse runs through kashf. Kashf is the epistemological basis proposed by Haydar Amuli. The correspondence theory is the basic assumption of the sufī interpretation. This theory is capable of briding the disjuncture of the relationship between the verses and their references in the Sufi interpretation.

Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism, 2022

Prosiding ICIPH 2019 (International Conference on Islamic Philosophy), 2019

Prosiding ICIPH 2019 (International Conference on Islamic Philosophy)

Buletin Al-Turas

Buletin Al-Turas, 2022

Starting from the consensus of the principal Sufi scholars and non-Sufi scholars in affirming rel... more Starting from the consensus of the principal Sufi scholars and non-Sufi scholars in affirming religious principles and the Qur'an as the main reference, this paper focused on the doctrineof Sufism through Nur (the Light) verse. The study aimed to enhanced their agreement through the literalism method, even in its most elementary form, namely literal translation. Using the literal translation method, the study tried to answer whether Wahdatul Wujud could be explored and confirmedby the literal translation of the Light verse. Besides helping to clarify Wahdatul Wujud, it also confirmed the Sufi's doctrine through comparing its results with other verses. The study pointed out that the doctrine of Wahdatul Wujud could be explained and elaborated through the literal translation of the Light verse; the explanation of Wahdatul Wujud confirmed its difference from the doctrine of hulul and ittihad; and the explanation and argumentation of Wahdatul Wujud did not only clear up misunderstandings but also opened the opportunity to reduce the tension between Sufi and others due to the polemic of the doctrine. The literal translation needs to be further examined for its application to verses other than the light verse referred to by the Sufis in explaining Wahdatul Wujud or other Sufism doctrines such as the concept of heresy (al-dhalal), the concept of injustice (al-dzulm), infidel, shirk, agnoseology (al-ta'thil), and the degree of essence (maqam al-dzat).

Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism, 2015

: This article explains how an explanatory reductionism theory can be applied to the integration ... more : This article explains how an explanatory reductionism theory can be applied to the integration of various disciplines in Jawadi Amuli’s transcendent anthropology. Departing from the trilemma among the demand of certain forms of reduction of concepts, propositions, and theories in the process of integrating two disciplines of knowledge or more; the Promethean man reductionism problem; and the essentialist framework of Aristotelian logic in Jawadi Amuli’s anthropology, the author explores some extent of possibility and certain forms of application of explanatory reductionism for such transcendent anthropology. By using the method of Ricoeurian hermeneutics that emphasizes distantiation, interpretation, and appropriation, the author conducts a qualitative literary research to arrive at a number of important conclusions as follows. First, Jawadi Amuli has implemented certain forms of an explanatory reductionism in integrating philosophy,…

Tanzil: Jurnal Studi Al-Qur'an, 2016

This paper addresses the issue of how the position of theoretical Sufism in the interpretation of... more This paper addresses the issue of how the position of theoretical Sufism in the interpretation of the Qur'an. Departing from some reasons for rejecting the validity of Sufistic method of Qur'anic interpretation (isharī method), the author sees the need to explain the nature of theoretical Sufism and its position based on the logic of Qur'anic exegesis. Some important points which the author tries to show in this paper are five principles, as follows: First, the theoretical Sufism could be positioned as a source of interpretation of the Qur'an. Second, shuhūd 'irfānī which is the main foundation of theoretical Sufism could be positioned as a source of interpretation of the Qur'an, in the context of the disclosure of meaning, not in the explanation of it. Third, theoretical Sufism might be used as a source or indicator to determine a position in the interpretation of the Qur'an. Fourth, every hypothetical (zhannī) proposition in the Qur'ānic interpretation must not conflict with the certaint (qaṭ'ī) rational proposition in the theoretical Sufism. Fifth, Sufistic interpretation of the Qur'an is a particular form of a set of method of Qur'anic interpretation, which can be combined with the other methods, to achieve an eclectic and holistic interpretation of the Qur'an. The author also gives an example as the application of those five principles in the interpretation of the meaning of khalīfah fī al-ardh in al-Baqarah [2]: 30.

Kanz Philosophia, 2014

The aim of this research is to conduct a critical analysis of Mario Bunge's view that mental real... more The aim of this research is to conduct a critical analysis of Mario Bunge's view that mental reality is identical with the reality of brain function known as mind-brain identity theory. The analysis is performed using Neosadrian perspective, i.e. a new form of Mulla Sadra's philosophy which is developed by Tabataba'i and his disciples. The author tries to elucidate the main claims held by Bunge and to launch some critiques upon those claims. The main conclusions achieved through this research include the following. Firstly, mind-brain identity theory cannot be accepted. Secondly, current development of scientific studies corroborating certain relations between brain and mental states does not justify the validity of the identity theory, also does not falsify its opposition. Thirdly, a religious-sufistical philosophy, such the Neosadrian, can be consistent with current development of scientific research.

Kanz Philosophia, 2015

This article explains how an explanatory reductionism theory can be applied to the integration of... more This article explains how an explanatory reductionism theory can be applied to the integration of various disciplines in Jawādī Āmulī's transcendent anthropology. The author explores some extent of possibility and certain forms of application of explanatory reductionism for such transcendent anthropology. The author uses Ricoeurian hermeneutics method to emphasize distantiation, interpretation, and appropriation. It concludes that, first, Jawādī Āmulī attempts to implement certain forms of an explanatory reductionism in integrating philosophy, 'irfān, and Quranic exegesis. Second, reductionism can be applied in the integration of various disciplines of knowledge for constructing transcendent anthropology which is approached through the objective effects of human existence in the material universe.

Books by Cipta B Gama

Pustaka Sophia, 2019

dan ilmunya untuk memberikan bimbingan, pengerahan, dan petunjuk kepada penulis dalam penyusunan ... more dan ilmunya untuk memberikan bimbingan, pengerahan, dan petunjuk kepada penulis dalam penyusunan Disertasi ini. 5. Kepala Perpustakaan beserta staf Institut PTIQ Jakarta. 6. Segenap Civitas Institut PTIQ Jakarta, para dosen, yang telah banyak memberikan fasilitas, kemudahan dalam penyelesaian penulisan Disertasi ini.

Pustaka Sophia, 2018

Berikutnya akan disebut al-Asfâr I. 20 Sepanjang pengetahuan penulis, Mullâ Śadrâ tidak menggunak... more Berikutnya akan disebut al-Asfâr I. 20 Sepanjang pengetahuan penulis, Mullâ Śadrâ tidak menggunakan istilah "wâqi'iyyah" (realisme) dalam epistemologinya. Tokoh Neosadrian lah, yaitu Muhammad Husein Ţabâțabâ'î, yang secara jelas menggunakan istilah ini dalam bukunya Uśûl-e Falsafeh va Ravesy-e Realism. Hanya saja, pandangan Mullâ Śadrâ tentang adanya realitas yang identik dengan ekistensi, bahwa realitas di luar diri manusia (wujûd khârijî) bisa diketahui dari sisi tertentu melalui indera dan akal, dan bahwa kesaksian batin dengan