SEKILAS FILSAFAT
MULLA SADRA
DINAMIKA HATI (KEIMANAN) DAN AKAL (PEMIKIRAN)
NABI
FILOSOF TIMUR
FILOSOF BARAT
ADAM/SYIST/IDRIS
EMPEDOCLES/
PHITAGORAS
IBRAHIM
BRAHMAN, SHIDHARTA,
SOCRATES – 469 SM
DAUD
LAO TZE, KONG HU CHU
PLATO – 427 SM
MUSA
ARISTOTELES – 384 SM
ISA
PLOTINUS – 204 M
MUHAMMAD - ISLAM
AL KINDI – 801 M
(511 M)
AL FARABI – 879 M
IBNU SINA – 980 M
AL GHAZALI – 1059 M
IBNU RUSYD – 1126 M
IBNU ARABY – 1165 M
SUHRAWARDI - 1153 M
THUSI – 1201 M
MIR DAMAD – w.1631 M
Sadruddin Syrazi / Sadr Al Mutaallihiin
MULLA SADRA
HIKMAH AL MUTA’ALIYAH
Al-Hikma al-muta‘aliya f-l-asfar al-‘aqliyya al-arba‘a
[The Transcendent Philosophy of the Four Journeys of the Intellect], a
philosophical encyclopedia and a collection of important issues
discussed in Islamic philosophy, enriched by the ideas of preceding
philosophers, from Pythagoras to those living at the same time with
Mulla Sadra, and containing the related responses on the basis of
new and strong arguments. In four large volumes; also published
FILSAFAT MASYYAIYYAH
ILMU KALAM
ISYRAQIYYAH
IRFAN/TASAWUF
philosophy is the perfecting of the human soul, through the
cognition of the true natures of existents, as they truly are,
through judgements concerning them that are ascertained
through apodeixis, and not understood through conjecture, or
adherence to prior authority, insofar as is humanly possible.
Through philosophy, man acquires a resemblance to the
Creator and ascribes a rational order to the cosmos.
The perfection of man lies in the perception of universal
realities (al-haqa’iq al-kulliyya) and disposition towards divine
cognition, and transcendence above material sensibilia, and
self-purifcation from the restraints of carnal and passionate
appetites. This can only be acquired through guidance,
teaching, discipline, and formation of righteous character.
(Mulla Sadra 2001, Al-Hikma al-muta‘aliya f-l-asfar al-‘aqliyya al-arba‘a)
Philosophy is a process of perfecting the soul though knowledge. Knowledge has a
transformative efect of curing an ignorant (sick) soul/mind, a theme common in Late
Antiquity.
The goal of philosophy is explicitly metaphysical: to acquire knowledge of things that
exist and to understand their essences in themselves, beyond any phenomenal
deception. What is signifcant is that Mulla Sadra proposes a thoroughly rational, or
intellectual approach to understanding reality that assumes not only that reality is a
given, existing independently of our minds, but also that human minds are capable
through self-perfection to understand reality.
Knowledge is a process that develops through making judgements. The term
judgment is a technical concept in Islamic epistemologies to describe the analysis of
a proposition in which one ascertains whether it holds true and whether it describes
something that exists. Judgements are therefore closely linked to the discernment of
existence.
Knowledge develops and is corroborated through the Aristotelian science of
demonstration (
apodeixis
).
Philosophy requires analysis and demonstration. The rehearsal of ideas, adhering to
past authority and conjecture (imperfect and rhetorical forms of argument) do not
constitute philosophical reasoning.
Knowledge is not an unlimited process or act of being for Mulla Sadra but does have
limits due to the human vehicle of knowing.
The perfect philosopher, as in Plato, strikes a resemblance to the creator/demiurge
insofar as he knows the essences and forms of things that exist extra-mentally and is
capable of ascribing a rational order to the universe and hence understands
First, as we discussed above philosophy is a
way of life, a lived mode of being and a process
that involves spiritual exercises
Second, he integrates philosophical and
spiritual reasoning
Third, in terms of method, one needs to
integrate ratiocinative, propositional
knowledge and a linear mode of reasoning with
more intuitive and non-propositional modes of
knowing, including in particular what is termed
‘immediate’ or ‘presential’ knowledge
Min Al Khalq ila Al Haqq
Min Al Haqq ila Al Haqq bi Al Haqq (Fi Al
Haqq maa Al Haqq)
Min Al Haqq ila Al Khalq bi Al Haqq (Min Al
Haqq ila Al Khalq maa Al Haqq)
Min Al Khalq ila Al Khalq bi Al Haqq (Fi Al
Halq maa Al Haqq)
1. Shari’a: Shari’a is Islamic law as revealed in the Qur’an and Sunna. The frst step is following every
aspect of the law perfectly. The purpose of this is to prove their love for God, by rigorous
self-discipline and constant attention to their conduct. When one fully lives his or her life according to the Shari’a he or she is ready to progress to the second stage. This conformity to earthly rules is
important because it recognizes that the spirit of a man or woman is afected by the actions of the body. In this way, bringing the body under the will of God also purifes the spirit and a pure spirit is essential for the second step.
2. Tariqa Tariqa in Arabic means “path” and it denotes a Shi'i/Suf brotherhood or order. The orders are
governed by Awaliya (pl. Wali), spiritual leaders that mentor the follower. Wali are identifed by the signs of God’s grace that are evident, such as the ability to perform miracles. The followers are
committed to the spiritual lifestyle and want to progress further in their spiritual education. With time the disciple is introduced to the awrad, a series of prayers particular to the spiritual order. These prayers must be studied before they are recited, because mistakes made in the prayer are sins. When the disciple has studied and recited the awrad for an undeterminable amount of time,
gradually spiritual illuminations -that are veiled from most people- begin to reval themselves. This is the third stage, haqiqa.
3. Haqiqa Haqiqa is a difcult concept to translate. The book Islamic Philosophical Theology defnes it
as “what is real, genuine, authentic, what is true in and of itself by dint of metaphysical or cosmic status”. Haqiqa may be best defned as the knowledge that comes from communion with God, knowledge gained only after the tariqa is undertaken - one can see beyond the physical world because of his proximity to God and possession of haqiqa. Haqiqa is less a stage in itself and more the marker of a higher level of consciousness, which precedes the next and fnal stage, marifa.
4. Marifa Marifa has been defned as “knowledge”. Marifa is “gnosis”, knowledge obtained in God’s
presence that has no relation to earthly knowledge and which can only be obtained by personal
experience. Marifa is gained from direct illumination from God and thus is only available to those who have progressed through the stages of spirituality and have entered into God’s presence.
(William C. Chittick .1992. Faith and Practice of Islam: Three Thirteenth Century Suf Texts.
Albany: State University of New York.)
Asholah Al Wujud
Existence precedes the essence and is thus principal since something has to exist frst
and then have an essence." It is notable that for Mulla Sadra this was a question that
specifcally applied to God and God's position in the universe, especially in the context
of reconciling God's position in the Qur'an verses cosmological philosophies of Islam's
Golden Era
Existence is a single, simple reality having neither genus nor diferentia, nor a
defnition or a demonstration or a
defniens
. It only admits of degrees by perfection
and defciency (
bi-l-kamal wa-l-naqs
)
,
by priority and posteriority (
al-taqaddum
wa-l-ta’akhkhur
) and by independence and dependence (
bi-l-ghina wa-l-haja
). (Mulla Sadra
1964: 68-9)
Mulla Sadra held the view that Reality is Existence. He believed that an essence was
by itself a general notion, and therefore and does not, in reality, exist.
To paraphrase
Fazlur Rahman on Mulla Sadra's Existential Cosmology: Existence is the one and only
reality. Existence and reality are therefore identical. Existence is the
all-comprehensive reality and there is nothing outside of it. Essences which are negative
require some sort of reality and therefore exist. Existence therefore cannot be denied.
Therefore existence cannot be negated. As Existence cannot be negated, it is
self-evident that it Existence is God. God should not be searched for in the realm of
existence but is the basis of all existence. It should be noted that Reality in Arabic is
"Al-Haq", and is stated in the Qur'an as one of the
Names of God
.
There is existence
Existence is a perfection above which no perfection
may be conceived
God is perfection and perfection in existence
Existence is a singular and simple reality; there is
no metaphysical pluralism
That singular reality is graded in intensity in a scale
of perfection (that is, a denial of a pure monism).
That scale must have a limit point, a point of
greatest intensity and of greatest existence.
Hence God exists (= existence).
The Adamic soul has an existence preceding the body without this
entailing metempsychosis or necessitating the pre-eternity of the
individual soul, which is the well-known doctrine of Plato. This mode of
pre-existence does not require the multiplicity of individuals of a single
species or their diferentiation without reference to matter or any
disposition towards matter. Nor does it entail the soul's being divided
after it had been one in the manner of continuous essences. Nor does
it suppose the soul's inactivity before being united with bodies
The human soul has many stations and degrees from the beginning of
its generation to the end of its goal and it has certain essential states
and modes of existence. First, in its state of attachment to the body it
is a corporeal substance; then it progresses gradually in intensity and
develops through stages of its creation until it becomes self-subsistent
and separates from this world to the next and returns to its Lord.
Another central concept of Mulla Sadra's philosophy is the
theory of "substantial
motion
" (Arabic:
harakat
al-jawhariyyah
), which is "based on the premise that
everything in the order of
nature
, including
celestial spheres, undergoes substantial change and
transformation as a result of the self-fow (
fayd
) and
penetration of
being
(
sarayan al-wujud
) which gives every
concrete individual entity its share of being. In contrast to
Aristotle
and
Avicenna
who had accepted change only in
four categories, i.e.,
quantity
(
kamm
),
quality
(
kayf
),
position (
wad’
) and
place
(
‘ayn
), Sadra defnes change as
an all-pervasive reality running through the entire cosmos
including the category of substance (
jawhar
).”
Sadra argued that all contingent beings require a cause which puts their
balance between existence and non-existence in favor of the former;
nothing can come into existence without a cause. Since the world is
therefore contingent upon this First Act, not only must God exist, but God
must also be responsible for this First Act of creation.
Sadra also believed that a causal regress was impossible because the
causal chain could only work in the matter that had a beginning, middle,
and end: 1) a pure cause at the beginning 2) a pure efect at the end 3) a
nexus of cause and efect
The
Causal Nexus
of Mulla Sadra was a form of Existential Ontology within
a Cosmological Framework that Islam supported. For Mulla Sadra the
Causal "End" is as pure as its corresponding "Beginning", which
instructively places God at both the beginning and the end of the creative
act. God's capacity to measure the intensity of Existential Reality by
measuring Causal Dynamics' and their Relationship to their Origin, as
opposed to knowing their efects, provided the Islamically-acceptable
framework for God's Judgement of Reality without being tainted by its
Particulars. This was an ingenious solution to a question that had haunted
Islamic philosophy for almost one thousand years: How is God able to
judge sin without knowing sin?
A true statement is a statement that is true to the
concrete facts in existence. He held a metaphysical
and not a formal idea of truth, claiming that the
world consists of mind-independent objects that
are always true and truth is not what is rationally
acceptable within a certain theory of description. In
Mulla Sadra's view one cannot have access to the
reality of being: only linguistic analysis is available.
This theory of Truth has two levels: the claim that a
proposition is true if it corresponds to things in
reality; and that a proposition can be true if it
conforms with the actual thing itself.
BELUM SELESAI
TETAP
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