ISSUE: Journal of Islamic Studies for Universal Dialogue
ISSUE is an international peer reviewed journal of islamic studies which published by Sadra International Institute. This journal is published each semester, and multilingual (English, Indonesian, and Arabic). This journal provides a scholarly forum for sustained dis-cussion of islamic studies from various disciplinary studies. ISSUE warmly welcomes contributions from scholars of related disciplines.
LIVING THE REVELATION, AWAKENING HUMANITY
Sayyid Ali Khamenei is a globally scrutinized figure with a unique public image. He is not only deeply revered but also viewed as a highly controversial leader. His death has sparked a wave of global attention far more massive than ever before. Current global responses tend to polarize into two mainstream currents: Western narratives are oriented toward a negative essentialism that views Sayyid Ali Khamenei’s leadership as rigid and oppressive. On the other hand, the narratives of his supporters tend to be confined within a positive essentialism that views his leadership as flawless, entirely devoid of internal dynamics. This epistemological impasse is the central problem this study seeks to untangle. To achieve this, this paper employs a qualitative content analysis method to dismantle the gap between these simplistic global narratives and the originality of his notions and actions throughout his leadership trajectory. This study attempt to map the dynamics of Khamenei’s thought within the context of post-revolutionary domestic tensions, while simultaneously capturing how Islamic principles and divine revelation are inclusively contextualized into modern realities. Through a decolonial analytical framework, this study argues that Sayyid Ali Khamenei’s thought cannot be reduced to a rigid form of theocracy. Instead, he offers a dynamic contemporary Islamic paradigm for transforming revelation into a system of governance, where Islamic and human values serve as the core foundation for establishing a humanizing social justice; one that both honours human dignity and drives the resurgence of Islamic civilization in the contemporary era.
Copyright (c) 2026 ISSUE: Journal of Islamic Studies for Universal Dialogue
The dominance of the Western educational paradigm in the era of globalization has functioned as a form of epistemological colonization that marginalizes indigenous knowledge systems and Islamic spirituality through the supremacy of secularism, materialism, and cultural hegemony. This condition poses serious challenges to the intellectual sovereignty of the Muslim world, particularly in preserving its epistemological identity. This study aims to analyze the political-educational thought of Sayyid Ali Khamenei concerning education as an instrument of epistemological resistance against Western domination. The research employs a qualitative library-based method using descriptive-analytical and philosophical hermeneutic approaches. Primary sources include official speeches, major written works of Khamenei, and Iranian educational policy documents from 1989 to 2024. The theoretical framework applies Antonio Gramsci’s theory of cultural hegemony, Louis Althusser’s concept of Ideological State Apparatus, and postcolonial educational theory. The findings reveal that Khamenei’s epistemological resistance is constructed through three interconnected layers: identity strengthening through tarbiyah, scientific independence through the concept of Jihād-e ‘Ilmī, and cultural filtering to prevent Western epistemological infiltration. These dimensions form an integrated educational framework positioning education as a long-term political strategy toward genuine independence (istiqlāl). In conclusion, within Khamenei’s thought, education serves as a strategic instrument of epistemological decolonization that integrates knowledge, morality, and spirituality into a comprehensive project of resistance against Western global hegemony.
CONTESTING HORIZONS OF MEANING IN GLOBAL MODERNITY
This study aims to analyze the thought of Ali Khamenei as an articulation of an alternative civilizational rationality amid the dominance of a material-instrumental form of global modernity. Departing from the assumption that contemporary global conflicts cannot be reduced merely to struggles over geopolitical and economic interests, this research situates modern conflicts as contests over horizons of meaning in defining humanity, freedom, progress, and the ultimate purpose of social life. The study employs a philosophical-anthropological approach grounded in Mulla Sadra’s Transcendent Philosophy (Hikmah Muta‘āliyah) as its primary analytical framework. A digital triangulation method is applied to the primary corpus consisting of Majmoo’eh-ye Rahnameh, Volumes 1, 17, 21, and 24. The findings reveal three major conclusions. First, the conflict underlying global modernity is fundamentally a clash of ontological and epistemological horizons of meaning. Western modernity is largely shaped by a materialist-instrumental rationality that reduces human beings to utilitarian and secular dimensions, whereas Ali Khamenei’s paradigm offers an alternative horizon grounded in spirituality, tawḥīd (divine unity), and human dignity as the foundation of civilization. Second, Ali Khamenei’s critique does not constitute a wholesale rejection of modernity; rather, it represents a rearticulation of an alternative modernity in which progress, scientific advancement, and political independence remain oriented toward divine purposes. Third, through the perspective of Transcendent Philosophy—particularly the concepts of aṣālat al-wujūd (the primacy of existence), tashkīk al-wujūd (the gradation of existence), al-ḥarakah al-jawhariyyah (substantial motion), and the human being as wujūd rābiṭ (relational existence)—this study demonstrates that Ali Khamenei develops the idea of a multipolar modernity that concerns not only the distribution of geopolitical power but also the plurality of civilizational horizons of meaning. Such a framework enables each nation to actualize its own form of modernity on the basis of its historical, religious, spiritual, and socio-cultural values.
This study examines the nature of jinn from the perspective of Mulla Sadra’s philosophy, one of the foremost figures of al-Ḥikmah al-Muta‘āliyyah (Transcendent Theosophy). The study is motivated by the fact that, although the existence of jinn is affirmed in the Qur’an and Hadith, rational arguments concerning their existence remain relatively limited within Islamic thought. This research aims to analyze the definition, existence, and characteristics of jinn according to Mulla Sadra. The study employs a qualitative method with a library research approach. Primary sources consist of Mulla Sadra’s works, particularly Mafātīḥ al-Ghayb, while secondary sources include journals, articles, and related studies. Data were analyzed using Paul Ricoeur’s hermeneutical method. According to Mulla Sadra, jinn are not merely imaginary beings but possess a genuine ontological reality. Through the concept of tashkīk al-wujūd (the gradation of existence), he explains that jinn occupy an intermediate position: subtler than corporeal human beings yet lower than angels, who are entirely imateriel. Jinn belong to the category of mumkin al-wujūd (contingent beings), whose existence is real and independent of human thought. In terms of their mode of existence, Sadra recognizes two forms of jinn. First, jinn as subtle aerial bodies capable of assuming various forms. Second, jinn as independent immaterial substances. Consequently, jinn possess both materiel and immaterial dimensions: elements of fire and air on the one hand, and a spiritual aspect beyond sensory perception on the other. This study is expected to contribute to the development of Islamic philosophical studies, particularly in the fields of theology and Qur’anic exegesis, and to serve as a reference for students and scholars interested in the philosophical study of unseen beings.
Equality between men and women is a principle that should be upheld in social life, especially within muslim communities that believe both genders hold equal status before God. However, in reality, not all groups within muslim societies share this perspective. Some still adhere to doctrines that position women as subservient to men. In fact, equality does not necessarily mean identical sameness, but rather the acknowledgment of fair and proportional differences. This study aims to explore the thoughts of Leila Ahmed, a prominent muslim feminist, who offers a philosophical perspective on the position of women in Islam. This research employs a qualitative approach history and phenomenology. The findings reveal that Leila Ahmed’s ideas emphasize the importance of deconstructing deep-rooted stereotypes in Islamic understanding regarding women. She asserts that men and women possess equal status, even though they have different values and characteristics. These differences form the basis of their respective uniqueness. In conclusion, the concept of gender equality in Islam needs to be reexamined in depth to avoid generalizations and misunderstandings. Advocacy for gender equality must remain grounded in the fundamental values inherent in each gender, while respecting the distinct roles and responsibilities of both men and women in a just manner.
One of the central themes in contemporary philosophy is the crisis of modern human anthropology, namely the reduction of human meaning due to technocracy, rationalism, and the algorithmization of life. From the Greek philosophical concept of zoon logon echon to the modern rational subject, human beings have been understood as autonomous and thinking entities. However, with the rise of digital technologies and algorithmic systems, humans are no longer primarily seen as rational beings but rather as data objects that can be controlled, predicted, and systematically engineered. Moral, spiritual, and transcendental dimensions are increasingly called into question, thereby deepening the crisis of human meaning. From the perspective of Islamic philosophy, this article traces the development of this crisis from classical rationalism and the modern subject to the fragmentation of the subject in the algorithmic era. The study employs a philosophical-critical method with a historical-conceptual approach, complemented by a hermeneutic analysis of Islamic philosophical texts and normative sources. The findings indicate that, in Islamic thought, the human being is a person of integrity, situated within an ontological tension between spirituality and reason, freedom and responsibility. Humans are understood as open-ended ethical-spiritual projects rather than fully deterministic entities. Islam thus offers a fundamental critique of algorithmic reductionism by emphasizing the centrality of monotheism, intention, and moral consciousness in anthropology.
Sebagai makhluk ciptaan Tuhan, manusia mempunyai dua dimensi dalam hidupnya yaitu jiwa dan raga. Kedua dimensi ini memiliki kebutuhan, yang ketika tidak terpenuhi akan berdampak buruk bagi keberlangsungan kehidupan manusia. Peradaban dunia terutama perkembangan teknologi, membuat manusia lebih cenderung memilih pemenuhan kebutuhan materi dan dengan perlahan menyingkirkan manusia dari kebutuhan akan immaterial yang otomatis menjauhkannya akan esensi kehidupan hakiki. Tulisan ini mempunyai tujuan untuk menganalisis bagaimana tingkat spirtualitas dalam keberlangsungan hidup. Bagaimana manusia bisa memenuhi kebutuhan akan spiritual di era teknologi modern ini, serta bagaimana tantangan teknologi modern dapat diatasi dengan adanya spiritual. Dalam tulisan ini saya menyajikan metode berupa pendalaman terhadap kajian literatur terdahulu yang juga mengemukakan pendapat berkaitan penelitian baik melalui buku, jurnal ataupun hasil penelitian sebelumnya dan memakai pendekatan filsafat yang menggunakan rasio. Memahami arti penting spiritualisme berpengaruh besar dalam penyempurnaan diri manusia serta menghadapi kemajuan teknologi modern.
RETROSPEKSI PEMIKIRAN AL-GHAZALI DALAM TAHĀFUT AL-FALĀSIFAH
Pemikiran al-Ghazali yang diutarakan dalam buku yang berjudul Tahāfut al-Falāsifah merupakan karya fenomental dikarenakan berteguh pada prinsip dan berusaha memberikan sanggahan tentang pemikiran para filsuf, salahsatunya terkait dengan aspek teologis yang menyatakan bahwa pemikiran filsuf bertentangan dengan ajaran islam, ditinjau dari segi sosiologi pendidikan posisi al-Ghazali sebagai guru, karyanya sebagai alat (social interaction) dan pembacanya sebagai siswa oleh karena itu artikel ini akan mendiskripsikan al-Ghazali posisinya seperti guru, Tahāfut al-Falāsifah posisinya seperti social interaction dan masyarakat posisinya seperti siswa menyangkut aspek teologis dalam konteks sosiologi pendidikan.
ISLAM NUSANTARA SEBAGAI EPISTEMOLOGI SOSIAL
Islam Nusantara bukan sekadar label budaya, melainkan konstruksi epistemologis yang lahir dari pertemuan nilai-nilai Islam universal dengan realitas sosial dan sejarah Indonesia. Sebagai epistemologi sosial, ia mencerminkan cara umat Islam Indonesia memahami dan mengekspresikan ajaran Islam dalam konteks pluralisme dan keberagaman budaya. Islam dipahami bukan sebagai doktrin kaku, tetapi sebagai sistem pengetahuan dan praktik sosial yang adaptif, inklusif, serta menghargai kearifan lokal. Konsep ini berdiri di atas tiga pilar utama: narasi lokal, prinsip moderasi (wasathiyah), dan reinterpretasi warisan Islam klasik. Narasi lokal menunjukkan bagaimana Islam berakar dan berdialog dengan tradisi masyarakat Nusantara; prinsip moderasi menjadi dasar bagi sikap toleran dan anti-ekstremisme; sementara reinterpretasi warisan klasik memungkinkan pembaruan pemikiran Islam agar tetap relevan dengan zaman. Dengan pendekatan historis, filosofis, dan sosiologis, Islam Nusantara tampil sebagai paradigma keilmuan yang memadukan spiritualitas, etika, dan modernitas. Ia menawarkan model keberislaman yang damai, progresif, dan transformatif—membangun citra Islam yang mampu menjawab tantangan global tanpa kehilangan autentisitas dan kedalaman spiritualnya.
BENTURAN NARASI DAN IDEOLOGI IRAN-ISRAEL DALAM TEORI SOSIAL BARAT DAN KONSEP ISLAM
The Iran-Israel conflict is one of the most complex and potentially destabilizing geopolitical disputes in the Middle East, rooted in macro-injustice, humanitarianism, power struggles, religious ideologies, and deep historical mistrust. This scientific article seeks to analyze the dynamics of this conflict through the perspectives of Western and Islamic social theories. This research examines how Western theoretical frameworks, as well as Islamic concepts and paradigms and values, provide different understandings of the root causes of war conflicts. The analysis shows that while Western theories often emphasize power calculations, state security, the structure of the international system, and identity, Islamic social theories place a strong emphasis on religious identity, balanced power, theological perspectives on justice, and humanity.
TANTANGAN PEMIKIRAN NEO-MODERNISME NURCHOLISH MADJID TERHADAP PEMIKIRAN DAN KEHIDUPAN KEAGAMAAN ISLAM DI INDONESIA
Neo-modernism is a pattern of thought that attempts to combine modern thinking with traditional thinking. Through the idea of neo-modernism, Nurcholish Madjid offers a renewal of Islamic thought that emphasizes the relevance of religion in modern life without abandoning Islamic values. Of course, the thought of neo-modernism has received a lot of opposition from people who view that traditional Islamic teachings should not be or be updated because of modernity, apart from that there are external problems that come from the Western world which always considers Islam inferior, namely as an irrational religion, therefore neo-modernism Modernism is a discourse or study that needs to be studied to see in full the problems and dynamics mentioned previously. In this paper, the author uses qualitative research methods by collecting library data in the form of data from primary sources, namely the works of Nurcholish Madjid. along with secondary data in the form of sources written by other researchers. The result of this article is Nurcholish Madjid’s thoughts regarding neo-modernism. Experiencing several challenges in relation to life and religious thought, namely: 1. Opposition by some intellectuals and society as controversial, 2. Stagnant religious thought in life, 3. Not being able to differentiate between religion and non-religion in life, 4. Society tends to find it difficult to accept change and concepts that are less grounded. However, the challenge to this thinking actually becomes an opportunity to enrich Islamic courses in Indonesia regarding neo-modernism and the thoughts of Nurcholish Madjid.
REASON AND REVELATION ACCORDING TO NURCHOLISH MADJID AND IBN SINA
This research examines Nurcholish Madjid’s conception of reason through the epistemological lens of Ibn Sina’s Peripatetic philosophy. Using a literature-based character study and descriptive-heuristic analysis, the study explores the definition and limits of reason in Nurcholis’s thought. According to him, reason is the activity of thinking, bestowed by Allah upon humans as His caliphs on earth. However, human reason is confined to universal matters; therefore, divine revelation is necessary to guide humans beyond reason’s limits—especially in knowing God. Reason, thus, cannot fully comprehend the Divine. When viewed through Ibn Sina’s Peripatetic epistemology, two conclusions emerge. First, Nurcholis’s definition of reason is largely adequate, as it aligns with Ibn Sina’s view that intellect is a faculty unique to the human soul, distinct from that of plants and animals. Second, Nurcholis’s view is sufficient in its human dimension but limited in the divine one. For Ibn Sina, God is the First Intellect, whose self-contemplation gives rise to subsequent intellects. Hence, within the Peripatetic framework, Nurcholis’s notion of the limits of reason is considered incomplete regarding the divine aspect.
ETIKA POLITIK IDENTITAS DALAM PERSPEKTIF ‘AṢABIYYAH IBN KHALDUN
Oppressive power arises from the absence of political ethics. In a democratic system, power originates from the people’s support; therefore, when it turns oppressive, it contradicts the fundamental principles of democracy. Alongside oppression, identity politics emerges as a double-edged phenomenon—promoting social solidarity while potentially leading to social fragmentation. This study examines the relationship between power, ethics, and identity politics from the perspective of Ibn Khaldun’s thought to uncover a philosophical foundation for the development of political ethics within the Islamic context. The research is qualitative in nature, employing a descriptive-analytical method and adopting Émile Durkheim’s theory of social solidarity and Max Weber’s theory of traditional authority as its analytical approaches. Through a literature-based examination of primary and secondary sources, this study analyzes how Ibn Khaldun’s concept of ‘aṣabiyyah explains the interconnection between power, ethics, and social order. The findings show that power grounded in ethics generates constructive social relations. Political aims oriented toward the acquisition of power remain legitimate as long as they are guided by ethical principles. Furthermore, identity politics can foster positive social cohesion when rooted in rationality, morality, and social order, as reflected in Ibn Khaldun’s social philosophy.
PEMIKIRAN FRIEDRICH NIETZSCHE TENTANG NIHILISME
This paper is a philosophical review of Friedrich Nietzsche’s thoughts on the concept of nihilism and its implications for modern morality. In Nietzsche’s view, nihilism emerges as a consequence of the “death of God,” which results in the collapse of traditional moral values that have been the basis of human life. This poses a great challenge for individuals and society to find new meaning in life. In his concept, Nietzsche distinguishes between passive nihilism, which is destructive, and active nihilism, which is creative as an effort to transvalue values. The research method used is a conceptual method with text analysis, a philosophical theory approach, and a qualitative research method to further understand Nietzsche’s thoughts on nihilism. This research found that Nietzsche’s nihilism not only implies criticism of traditional morality, but also offers an alternative to new morality through the idea of Übermensch. However, this concept still draws criticism, especially in its application to the modern context.
MULLA SADRA AND IBN SINA ON NATURAL DISASTER
This article discusses the theme of natural disasters from the perspectives of Mulla Sadra and Ibn Sina, as well as their cosmological paradigms. The author hypothesizes that Islamic philosophy possesses sufficient intellectual capital to explain nature and disasters, as this school of thought harmonizes well with other sciences—such as modern science, traditional knowledge, and technology. Therefore, it is worth presenting as an alternative solution in the modern era. Islamic philosophy offers a holistic and spiritualistic perspective in understanding nature—not merely as a destructive phenomenon, but as part of the natural and human journey to accept their role as khalifah (vicegerents of God) who are responsible for fostering friendship and respect toward nature. Nature is humanity’s best companion in servitude to God and society. Nature is the manifestation of God’s presence. This study employs descriptive-analytical and phenomenological methods.
THE ONTOLOGICAL AND INTELLECTUAL DIMENSIONS OF LOVE IN IBN SINA'S THOUGHT
Love in general is a term often used to describe kindness and affection. Ibn Sina observed that love in human life except for spiritual love toward God is always connected to temporary and worldly objects. According to Ibn Sina, true love is intellectual love which is not bound to physical aspects but focused on seeking the Divine essence and the perfection of the rational soul. This idea aligns with earlier philosophers like Plato who believed that true love should be directed toward an eternal and limitless object. In his works Ibn Sina distinguishes between two main types of love: sensual love and intellectual love. Sensual love is driven by desires and physical attraction making it temporary and ever-changing. In contrast intellectual love arises from understanding the beloved object not based on outward appearance but on essence and reality. In this context love is seen as an emanative process that flows from the First Source God toward lower entities including the human soul. Intellectual love according to Ibn Sina is an everlasting form of love that brings the soul closer to perfection and a deeper understanding of God. Love for God as the manifestation of the Divine essence serves as the main driving force in the spiritual and intellectual journey of humans toward perfection.
DISCOURSE OF RADICALISM THROUGH SOCIAL MEDIA IN INDONESIA
The problem of radicalism in Indonesia has become a serious threatplayed by certain parties. The spread of radical ideology is not only carried out in the real world, but has shifted to social media since the world entered a fairly rapid technological era. Through social media,radical groups not only spread radical understanding, but also invite their users to join them. Therefore, this study explores the dynamics of discourse of radicalism through social media in Indonesia, focusing on novel aspects of interaction patterns, narrative content, an impact on social media users. Urgency of this research is to discuss how radical groups can exist through social media in Indonesia. Meanwhile, the methodology used in this research is descriptiveanalytical which based on Herrold Lasswel Communication Theory namely who, say what, in which channel, to whom, with what effect. In addition, the results of this research show that the existence of radical groups on social media is influenced by four factors, namely domestic factors, international political factors, cultural factors, and radical group transformation factors. In Indonesia, how radical groups can exist through social media, has at least four indirect distribution patterns, namely using social media accounts, conducting private chat communications, holding face-to-face meetings, and holding a coaching process for sympathizers and their groups.
Society is a universal foundation for state formation. Living in a diverse national context involves navigating social constructs such as race, nationality, and the relationship between religion and state, including critical issues like gender equality. This necessitates a positive lifestyle aligned with the concept of a civil society, which promotes an advanced and civilized way of life with tolerance and democracy. This research examines how Iran’s supreme leader, Seyyed Ali Khamenei, fosters a civil society in the context of gender equality. The study critically analyzes literature using a qualitative approach that assesses the influence of a leader's national identity based on reviews of policies, thoughts, fatwas, and speeches. A theo-democratic ideology shapes Iran’s national identity through Wilāyat al-Faqīh, which governs the judicial, executive, and legislative branches. Seyyed Ali Khamenei, who has been Iran's third president and continues as its leader, significantly influences this identity. The findings reveal that Khamenei's approach to national identity in promoting a civil society amid gender equality issues grants Iranian women a dignified role, appropriate for Muslim women, by facilitating their participation in the public sphere while preserving religious and cultural values as part of the national identity.
WHY IS SPIRITUALITY MARGINALIZED? CRITIQUE ON NEW DEFINITION OF HEALTH IN THE MODERN MEDICINE
New definition of health includes spiritual aspect of human being as an important dimension. In this approach, health defined as a bio-psycho-socio-spiritual phenomena so that if all of these dimensions are in a normal condition then we can say a person is healthy. In this framework, spiritual dimension as an ignored aspect is scrutinized. Although this approach is a step forward about definition of health, but it includes some defects. This is due to the modern wisdom that has penetrated into medicine; in turn, any illnessess was managed into secular context. Due to this, the totality of spirituality as a main dimension of human being reduced to one of its function that is related to its role in physical and psychological health. So, ontological dimension of spirituality was declined into limited function. In this reductionism, spirit ignored and medicine focuses on the limited role of spirituality in health. Because of this, medicine confronts with these problems: 1. It doesn’t pay any attention to the human beings and his/her dependency to the cosmic order; 2. Medicine is more functional than relational so, that the importance of spirituality is due to its function not to its relations with the human beings and his/her interpretation of cosmic order; 3. Despite the acceptance of spiritual dimension, medicine likewise is one-dimensional. This one-dimensional approach leads to many failures in diagnosis and treatment; and 4. Due to its secular context, modern medicine doesn’t pay any attention to totality of spirit that called human soul. As a proposed model, Islamic view has holistic approach that its' definition of health is in relation with the Ultimate Reality and his Will. This paper is a documented study to evaluate the above characteristics.
MORAL REASONING IN M.T. MISHBAH YAZDI’S THOUGHT
Environmental problems continue to increase and reach serious levels and are unlikely to be reversed. This condition requires the participation of the entire community to collaborate in resolving the environmental crisis. Some scientists see that one of the obstacles to the green movement’s efforts is the failure of religious communities, including Muslims, to see environmental issues as important moral issues. This research offers Mishbah Yazdi’s thoughts regarding moral reasoning to overcome this problem. Mishbah Yazdi’s thinking includes understanding that the moral concept is something objective and can be grasped through human reasoning regarding the causal relationship between actions and the perfection of human existence. This view allows Muslims to see the importance of environmental issues as moral issues that are as important as other moral issues in religion. This ultimately has the potential to create a larger Islamic green moral movement that is needed to face the environmental crisis.
THE IMPLICATION OF CHALMERS' ONTO-EPISTEMOLOGICAL PROPERTY DUALISM ON THE HARD PROBLEM OF CONSCIOUSNESS
This study aims to examine the various onto-epistemological implications arising from Chalmers' property dualism within the framework of Neosadrian onto-epistemological substantialist dualism concerning consciousness. The methodology employed entails an onto-epistemological philosophical analysis, encompassing ontology and epistemology as the two branches of philosophy addressing the nature of reality and knowledge related to it. This onto-epistemological approach draws insights from various Neosadrian Islamic philosophical thinkers, including Taqi Misbah Yazdi, Muthahhari, Jawadi Amuli, and Thabataba’i. Consequently, the research inquiries encompass: firstly, elucidating how David J. Chalmers’ argument on property dualism addresses the conundrum of consciousness; and secondly, exploring how Neosadrian onto-epistemology scrutinizes the concepts and ramifications of Chalmers’ property dualism in relation to consciousness. The investigation demonstrates that Chalmers’ argumentation in response to the hard problem of consciousness refers to the principle of pan-physicalism, positing consciousness as the foundation of reality’s structure present in all entities. Moreover, consciousness, though distinct from matter, emerges from intricate material processes. Additionally, the unidirectional duality interaction (epiphenomenal) resulting from pan-physicalism, according to Chalmers, offers the most cogent explanation for bridging the onto-epistemological gap inherent in the hard problem of consciousness. From the Neosadrian perspective, Chalmers’ viewpoint carries implications: firstly, Chalmers’ pan-physicalism implies the absence of an ontological relationship between consciousness and matter, thereby perpetuating their entrapment in the ontological gap, which constitutes the central issue of the hard problem of consciousness. Secondly, as consciousness engenders something external to itself, it contradicts the principle of al-Wāḥid lā yaṣduru ‘anhu illā al-wāḥid in the Neosadrian perspective and elevates the position of structured reality (murakkab) over simple reality (basīṭ).
THE NATURE AND ESSENCE OF HUMAN IN THE QUR'AN
This article discusses various concepts and views on defining the human being in the context of achieving perfection. These concepts include perspectives from various disciplines and intellectual traditions, such as philosophy, Sufism, psychology, and religion. From a philosophical standpoint, the ideal human is seen as an individual who achieves wisdom both theoretically and practically, by mastering their instincts and potentials. Sufism, on the other hand, emphasizes that human perfection lies in love and one's relationship with God. On another note, the concept of strength and weakness is addressed, where some views suggest that strength is the key to perfection, while others believe that perfection lies in self-awareness and love for others. From a religious perspective, human perfection can be achieved through a deep understanding of the self and a proper relationship with God. This means that this research highlights the importance of understanding the self as a first step in the journey towards true perfection, which ultimately is the awareness of absolute dependence on God.
THE IMPLEMENTATION OF ISLAMIC TEACHINGS IN THE POLITICAL PRACTICES OF SEYYED ALI KHAMENEI
Seyyed Ali Khamenei, the Supreme Leader of Iran, is renowned for his expertise in Qur’anic sciences and interpretation, shaping the foundation of Islamic law and teachings in Iran. This research examines Khamenei’s significant role in interpreting and applying Qur’anic teachings, detailing his educational background and deep understanding of Qur’anic exegesis. It explores how Khamenei’s Qur’anic knowledge influences his political policies and leadership style, positioning him as a pivotal figure in contemporary Iranian politics. The study analyzes Khamenei’s interpretations of the Qur’an, aiming to provide insights into his ideological influence on Iran’s socio-political landscape and policy-making. It also discusses the implications of his views on the practice of Muslim life in Iran, particularly how Qur’anic teachings are integrated into governmental policies. The research highlights Khamenei’s perspective of the Qur’an as a comprehensive guide for all aspects of life, which has not only shaped governance but also stirred controversy in terms of social, political, and individual rights. Through a critical examination of Khamenei’s thoughts and their impact, this study contributes to a deeper understanding of the dynamic interplay between religion and state in Iran.
Copyright (c) 2024 ISSUE: Journal of Islamic Studies for Universal Dialogue
THE IDEAS OF POLITICAL ETHICS OF SEYYED ALI KHAMENEI
The need for political ethics in national and international leadership is crucial to clarify the boundaries of political policy enforcement. Seyyed Ali Khamenei has demonstrated these ideas through his national speeches and political decisions as the Supreme Leader of the Islamic Republic of Iran. This study analyzes the political ethics of Seyyed Ali Khamenei using library research methods and a qualitative approach. It is descriptive-analytical in nature, extracting the core ideas of Seyyed Ali Khamenei from books that detail his life and articles from websites that compile his various speeches, formulating them into this academic work. The political ethics proposed by Seyyed Ali Khamenei focuses on two main themes: unity and justice. Regarding unity, Ali Khamenei views it as a necessity, even a principle that must be steadfastly upheld by the entire Muslim community. Concerning the theme of justice, Seyyed Ali Khamenei implements the concept of wilāyat, which is expected to foster love, and equality, and uphold justice for every citizen. According to him, an effective government strengthens the relationship between the leader and the people, and a progressive nation achieves peace and justice for humanity.
In the direction of postmodern critique of modern nation-state characterized by, among others, homogeneity of culture and language, this article presents a case study of Indonesia which happened to be the world largest Muslim population. The nation-building process in a deeply pluralistic society of the Indonesian archipelago—of which forcing unity into diversity was a necessity—turned to be one of the greatest paradoxes. Namely: the very idea of unity for the pursuit pursuance of equity contradicts the premise of democracy, because forcing unity into diversity implies denouncing differences, and thus, a violation of human rights to be different. On that account, Indonesia’s struggle with diversity has falsified Huntington’s thesis, according to which cultural differences necessarily tend to lead to conflict. On the contrary, the plain reality of Indonesia demonstratesshows that the conflicts stemmed from nationalism and political-economic ideologies rather than cultural differences. Furthermore, through a reading of the Qur'an, I would like to bring into attention that the rights to be in different ‘traditions’ is associated with the rights to freedom of religion, and is a part and parcel of human dignity in Islam.
A CRITICAL PERSPECTIVE FOR ALTERNATIVE HUMAN SCIENTISM
This paper delves into the intricacies of crafting relevant knowledge across various fields of study, emphasizing the avoidance of ethnocentrism, the liberation of thought, and the impactful advocacy towards the discussed subjects. By theorizing the notion of relevance and establishing sociological criteria, the paper introduces the problem of knowledge relevance and proposes a typology of irrelevance, including conceptual, value, mimetic, and topical categories. Conceptual irrelevance is dissected further into the inapplicability of theories and concepts, alongside their sophistry, perversion, and mystification, which render them irrelevant by obscuring reality with flawed reasoning. Through examples, the paper illustrates both irrelevant and relevant bodies of knowledge, using the study of religion and the critique of Islamic economics as cases of conceptual irrelevance and relevance, respectively. Additionally, it explores value irrelevance through the lens of disconnected knowledge from its political, economic, and cultural contexts, offering a discourse on sectarian persecution, specifically the persecution of Shi’ites in Malaysia, as an instance of value relevance. This exploration underscores the paper’s commitment to establishing knowledge that is free from ethnocentrism, intellectually demystifying, and beneficially impactful.
TRACKING THE SPIRIT OF ISLAMIC ANTI-NEOIMPERIALISM IN THE THOUGHTS OF AYATOLLAH ALI KHAMENEI
In the 20th century, colonized nations achieved their independence. Nevertheless, the struggle against colonization continues as imperialistic forces have transformed into neoimperialistic powers, maintaining control over economic, political, and cultural aspects. Consequently, the struggles of Third World countries have evolved from physical resistance against colonization to the pursuit of establishing an independent, just governance system that upholds the rights of marginalized populations. This article explores the concept of ‘neoimperialism’ and how the Qur’an views resistance against this neoimperialism, particularly through an examination of the thoughts of the eminent Iranian scholar, Ayatollah Ali Khamenei. One of the key points in Ayatollah Khamenei's thinking is that neoimperialistic powers exploit native elite groups in their quest for dominance and employ neoimperialistic jargon such as modernity, progress, human rights, and democracy. Islam does not inherently oppose these concepts but rather opposes their misuse for the benefit of neoimperialism.
Copyright (c) 2023 ISSUE: Journal of Islamic Studies for Universal Dialogue
THE IMPLEMENTATION OF THE AWARENESSENLIGHTMENT IN INTERPRETATION (ATTAW’IYYAH WA AT-TANWĪR) AND SOCIAL MOVEMENT (TAḤRĪK AL-MUJTAMA‘) FROM THE PERSPECTIVE OF SEYYED ALI KHAMENEI
This research aims to implement the Quranic interpretation approach of Sayyid Ali Khamenei based on awareness-enlightenment interpretation (at-taw’iyyah wa at-tanwīr) and social movement (taḥrīk al-mujtama‘) within society. Ali Khamenei’s approach to understanding the Qur'an is a distinctive feature that he applies in his lessons of interpretation during his time in Mashhad with the hawza students and university students. The phases of his life journey demonstrate an exceptionally close relationship with the Qur'an.he interpretive approach utilized by Ali Khamenei actually shares similarities with other scholars of interpretation, such as Muhammad Abduh, Seyyed Qutb, Mustafa Maraghi, Thahir bin Ashur, Seyyed Hossein Fadlullah, Nasir Makarim Shirazi, and others. These scholars approach the Qur’an with a blend of literary and social context, often referred to as "adabī-ijtima‘ī". However, Ali Khamenei's interpretation of the Qur'an has different foundations and techniques from them, despite sharing a similar approach.The background of the research problem is the issue of the validity of the interpretative approach, particularly the interpretation related to social movements, and the issue of partiality in Islamic thought and the Qur'an. The research methodology employed is literature review with an analytical-descriptive approach. This research concludes that the approach of “taw’iyyah wa tanwīr” and “taḥrīk al-mujtama‘” interpretation is implemented based on three foundations: the coherence of the Islamic ideological system, social utility, and intellectual certainty. Ali Khamenei's interpretive framework is constructed by connecting society to the belief system within the Qur'an.
ECONOMIC DEVELOPMENT BASED ON GENDER EQUALITY IN THE INTERPRETATION OF SEYYED ALI KHAMENEI
In the context of MDGs (Millennium Development Goals), the enhancement of economic growth to alleviate poverty must be capable of driving the advancement of gender equality. Achieving gender equality entails eliminating developmental disparities between men and women across all fields. High gender equality will foster productivity, economic growth, and overall development efficiency. Gender discrimination remains prevalent in various aspects of life in Indonesia, with a trend towards improvement. This article discusses how gender equality contributes to boosting economic growth in Indonesia, drawing on an analysis of Seyyed Ali Khamenei's ideas to grasp the essence of economic development within the framework of gender equality. The research's objective is to analyze the role of gender equality in Indonesia's economic growth. Gender equality is assessed through indicators such as life expectancy, labor force participation rates, and the average years of schooling for women compared to men. Using panel data, this study reveals that the ratios of female-to-male life expectancy, female-to-male labor force participation rates, and female-to-male average years of schooling significantly enhance economic growth in Indonesia. Gender equality emerges as a key solution to bolster economic growth. The current role of women must no longer be underestimated, particularly in their economic contributions, underscoring the importance of women's economic empowerment programs.
TAWHID IS THE TRUE BASIS FOR EPISTEMOLOGY
There is a common sense of urgency among Islamic and Eastern Orthodox Christian scholars to reestablish a proper ground for intellectual work. This paper argues that tawhid provides the proper ground, because it describes the universe as a hypostatic unity. Humans are made in the image of God as a microcosm of the universe, called to fulfill the unifying movement of tawhid, by bringing the universe into awareness of the Creator. Tawhid therefore provides a universal basis for appreciating all cultural streams and disciplines, as expressing rainbow-like, unique colours of universal genius. The unifying of the rainbow of genius is itself part of tawhid. The rise of modern Western epistemology is one particular genius. Unfortunately modern Western epistemology appears to have confused universal with global, and forgotten that it is only part of the rainbow. It has lost sight of the context of tawhid. In particular it has lost sight of the priority of quality over quantity. It limits itself to secondary or extrinsic social constructed essences for abstraction of utility. The reifying of socially constructed and technologically enhanced secondary qualities as amounts of substance, which can be controlled through abstract causality within a force field, is used to justify attempted global dominance through a misplaced ontology of subliminal violence. The true cause, which hypostatically, graciously and compassionate gifts unique qualities, known through illumination mediated by angels, as beings moving in divine harmony and divine beauty toward tawhid, has been lost sight of. A recovery of the context of tawhid is the unifying movement of: gaining virtues through overcoming injustice; overcoming unsustainable interactions with other creatures; contemplating illumination from angels whilst rejecting temptations from demons; all to become into the likeness of God through doing God’s will to fulfill creation as a unifying mediator for tawhid