Alam semesta sebagai mazhar Tuhan
Shahidan Radiman
School of Applied Physics , FST, UKM E-mail: shahidan@ukm.my
www.ukm.my/fst
Sa’ad al Din Hamuya (d.1252)( a student of Sadr al Din Qunawi the foremost student of Ibn Arabi School) wrote in ‘Lathaif al Tawhid :
“the cosmos emerges as a manifestation and theophany of the divine names….”
Furthermore in Haqiqat al Haqaiq he wrote :
“Know that everything is a theophany (mazhar) of one of His Names
determined through a determinate attributes (ta’ayun bisifatin muayyana ). So existents are theophanies of His Attributes and rising lights
(matali’anwar) of His Names and dawning lights of the rising
points of His Attributes. …So reality is manifest in theophanies according to the predisposition of every theophany and the receptivity of every
Pengenalan
Wacana ini ingin menyorot pandangan Sufi tentang alam
semesta. Mengapa ia diciptakan dan bagaimana ia diciptakan? Itulah Falsafah Tuhan yang terdoktrin dalam Ilmu Martabat
Tujoh. Setelah itu (setelah semua hukum fizik menjadi nyata) proses fizikal berjalan mengikut perencanaan Allah s.w.t yang termaktub dalam Lauh Mahfuz.
Buat masa kini belum ada percanggahan yang jelas di antara bukti-bukti sains dalam bidang kosmologi dengan kajian
tasawuf.
Yang jelas, sebagaimana alam semesta mempunyai permulaannya , begitu pulalah ia akan mempunyai
Yang Awal : Membuktikan bahawa alam ini dijadikan oleh Pencipta yang lebih “awal” ada, sedang Dia tiada awalanNya.
Teori Deguman Besar menyatakan bahawa tenaga sebanyak 4 x 10**69 Joule diperlukan untuk berlakunya peristiwa ini.
Yang Akhir: Membuktikan bahawa Dialah yang akan mengakhiri kewujudan alam semesta ini , tiada siapa lain yang dapat meniadakannya
Yang Zahir : Membuktikan bahawa alam ini boleh dikaji secara zahir ,
secara fizik dan matematik , dan model-model itu boleh dijadikan sandaran untuk manusia berfikir/berta’akul terhadap penciptaan dan mengingati
Penciptanya.
Yang Batin: Membuktikan alam semesta ini mempunyai “ruh”nya dalam erti mempunyai misteri dari pelbagai segi fizik dan metafiziknya iaitu
Allah s.w.t menjadikan Alam semesta ini untuk membuktikan kepada manusia kewujudanNya dan seterusnya menuntut manusia untuk melaksanakan tugasnya sebagai khalifah Allah di muka bumi.
Ini kerana , bagaimana mungkin Allah s.w.t sendiri yang turun ke bumi ini untuk “menguruskan “ bumi ini ,
melainkan dilantikNya manusia sebagaimana para malaikat dilantik untuk menguruskan alam semesta.
Di keranakan Allah s.w.t ingin memperkenalkan DiriNya kepada manusia selepas manusia “terlupa” akan janji
(mithaq) di alam arwah , maka Allah s.w.t menjadikan alam semesta sebagai Quran Takwini sedangkan syariatNya
The Book of Islam is “the recorded Qur'an (al-Qur'an
al-tadwini)” and the entire universe is the “Qur'an of creation
(al-Qur'an al-takwini).
Al Quran
Man Cosmos
“Mereka yang mengingati Allah (berzikir) sambil berdiri dan duduk didalam keadaan berbaring dan mereka memikirkan tentang penciptaan langit dan bumi seraya berkata “Ya Allah tiadalah Engkau menciptakan bumi ini dengan sia-sia. Maha suci Engkau, peliharalah kami dari siksa api neraka” Al Imran :191
Firman Allah Ta'ala (al-Hasyr 59:21) - Maksudnya: Kalau sekiranya Kami
menurunkan al-Quran ini kepada sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Allah. Dan
“Pengetahuan/pembukaan (Revealation)” ini terjadi melalui al Quran (wahyu) dan melalui alam semesta iatu melalui kajian atau ilmu kasbi dan naqli.
Namun menurut Ibn Arabi:
“The weakest device of knowledge is the knowledge of the intellect (ilm al ‘aql).
The second source of knowledge is the knowledge of one’s state ( ilm al-ahwal) , which is attained only through experience or tasting (dhawq) e.g Lailatul Qadr.
The highest stage of knowledge is the knowledge of the secrets , comprising a more complex way of gaining knowledge than the previous two. It is
knowledge beyond the stage of the intellect and it is achieved through God’s breathing His Holy Spirit into the heart (nafas ruh al-quds fil ru’ ).Only
Dalam erti lain, perkenalan diri Allah s.wt kepada manusia ialah melalui Ilmu. Oleh itu ilmu kosmologi adalah ilmu utama manusia untuk mengenali Tuhannya.
Menurut Ibn Arabi (Futuhat) :
“God is revealed in two modes: in an ontological modes that is , the existence of all the phenomena and in a cognitive mode that is He implants the knowledge in human beings.
The Divinity is the property of the Essence and through this property the Essence (Dzat Allah) brings the world into existence . So, God in relation to the universe called Himself Allah, while in respect to Himself is the Essence.
According to Ibn Arabi the proces of knowing is endless (this includes knowing the universe even though it is temporary)
(B.Ibrahimov, JMIAS 2007, 41,p1-29) and he proves it in two ways:
1.Human soul is an ocean without shore and this points to infinity – hence if one knows the infinity of one’s soul , one knows the infinity of God’s manifestation
2.The possible things are infinite ( fractal-like) because they do not come into being all at once. Thus , one can only know all possible things that exist now.
This idea of Ibn Arabi actually leads Imam al Ghazali to proposed Occasionalisme (perpetual creation of the Universe).
In fact , the two ideas of Imam AsShaari and Ibn Arabi can be moderated by saying that matter in the universe are being always created ( e.g stars, galaxies) from Dark matter ( which is always there but of unknown composition). This is also inline with Quranic concept of continuous creation (khalq jadid) , which makes the universe absolute contingent but also fresh at every moment.
According to Ibrahim Kalin (JMIAS, 2007, 30-62):
In the language of Islamic philosophy , presence (hudur) –like you and I, NOW , is not just a matter of standing in relation to something but
participating (like the real Sufi called Ibnu Waqt (child of the moment)) in the full reality of existence . Thus , to be present is to be participating in the ETERNAL NOW. And the eternal now is the Divine Time.
God knows things not through temporal sequence but through ontological generation. Kalin observed that :
“The ontological moment , however, does not imply a beginning, passage or end in time”.It refers to “an origin in the first Principle”. This refer to
International Journal of Physical Sciences Vol. 8(5), pp. 182-185, 9 February, 2013 DOI: 10.5897/IJPS2013.3819
ISSN 1992-1950 ©2013 Academic Journals
Full Length Research Paper
Derivation of the spatially flat Friedmann equation from Bohm-De Broglie interpretation in canonical quantum cosmology
Ch’ng Han Siong* and Shahidan Radiman
School of Applied Physics, Faculty of Science and Technology, Universiti Kebangsaan Malaysia 43600 UKM Bangi, Selangor D. E. Malaysia.
Accepted 8 February, 2013
( So to understand Big Bang through Wheeler-De Witt equation, for e.g perhaps the universe wave function need to be interpreted as an ontic rather than
Word of Caution ( Neville Spencer)
The muddling of issues of ontology (the study of being -
essentially studying questions of what kinds of entities exist) and issues of epistemology (the study of knowing - essentially studying what knowledge is and how it is possible) has been one of the key confusions in philosophy. This has been the case with numerous general schools of philosophy, almost always taking the form of ignoring ontology in favour of
epistemology.
In currently fashionable postmodernist trends, it is usual to either deny that reality exists apart from our knowledge
Epistemic and Ontic Quantum Realities
Harald Atmanspacher
Institut f¨ur Grenzgebiete der Psychologie und Psychohygiene, Freiburg Max-Planck-Institut f¨ur extraterrestrische Physik, Garching
Hans Primas
ETH-Zentrum, Z¨urich
Dedicated to Carl Friedrich von Weizs¨acker
Quantum theory has provoked intense discussions about its interpretation since its pioneer days. One of the few scientists who have been continuously engaged in this development from both physical and philosophical
perspectives is Carl Friedrich von Weizs¨acker.1 The questions he posed were and are inspiring for many, including the authors of this contribution. Weizs¨acker developed Bohr’s view of quantum theory as a theory
of knowledge. We show that such an epistemic perspective can be consistently complemented by Einstein’s ontically oriented position.
There is a sahih hadith , the famous saying of prophet Muhammad s.a.w : “Do not curse the eternal time (dahr) because eternal time is God” . This is in reference to Quranic verse 45:24 where the Meccan polytheist are mentioned as saying
“it is only dahr that destroys us (makes us perish) “
Dahr encompasses time and expresses an eternal duration without beginning (azal) and without end ( abad). Mulla Sadra later elaborated in Kitab Al Asfar that dahr denotes the relation between an eternal
being such as God and a created being such as the world . In this sense , dahr is God’s face turned towards the world of creation because ( as Ibn Arabi said) :
Perhaps the best way to descibe the universe (cosmology) is through NO time (dahr):
“No one has yet succeeded in using the Wheeler-DeWitt equation to integrate quantum theory with general
One way to approach this notion of time is through Sheaf Cohomology e.g
Planck Scale Physics, Pregeometry and the Notion of Time
S. Roy
(Submitted on 4 Nov 2003)
Recent progress in quantum gravity and string theory has raised interest among scientists to whether or not nature behaves discretely at the Planck scale. There are two attitudes twoards this discretenes i.e. top-down and bottom-up approach. We have followed up the bottom-up approach. Here we have tried to describe how macroscopic space-time or its underlying mesoscopic substratum emerges from a more fundamental concept. The very concept of space-time, causality may not be valid beyond Planck scale. We have introduced the concept of generalised time within the framework of Sheaf Cohomology where the physical time emerges around and above Planck scale. The possible physical amd metaphysical
implications are discussed.
Comments:14 pages, Invited talk at advanced NATO school, Tratanska, 2002Subjects:
General Relativity and Quantum Cosmology (gr-qc)Journal reference:Kluwer Academic Publishers, 2003Cite as:
According to Kalin :
God as dahr helps the universe to realise its telos I,e the final return and consummation of things in the Divine. So “days of Allah” (ayyam Allah) corresponds to different Divine Names and their acts of disclosure in the temporal order. Thus , each Divine name has a “day in the eternal time” and each day of the eternal time is nothing but a particularisation and manifestation of a Divine Name.
( see also my presentation at UKM-Kyoto Univ. Symposium on Self Knowledge)
According to Frank Steiner at the University of Ulm in Germany, recent observations hint that the cosmos is stretched out into a long funnel, with a narrow tube at one end flaring out into a bell. It would also mean that space is finite.
Adopting such an apparently outlandish model could explain two puzzling observations. The first is the pattern of hot and cold spots in the cosmic microwave background radiation, which shows what the Universe looked like just 380,000 years after the Big Bang.
It was charted in detail in 2003 by NASA's Wilkinson Microwave Anisotropy Probe. WMAP found that the pattern fades on the largest scales: there are no clear hot or cold blobs more than about 60 degrees across.
The phenomenal world is real in so far as it is the absolute Truth or Reality as perceived by the relative human mind in accordance with its natural structure or phenomenal
attributes.
But it is false and unreal if taken as something ultimate and self-subsistent ( as some cosmological models like the
Steady State or Cyclic Universe ).
As T. Isutzu once wrote : A true metaphysician worthy of the name is one who is capable of witnessing in every
single thing in the world the underlying Reality of which the phenomenal form is but a manifestation and
He further asked “ How can such a vision of Reality be obtainable as a matter of actual experience ? To this crucial question the Islamic philosophy of existence answers by saying that it is obtainable only through an “inner witnessing” (syuhud) , “tasting “ ( dhawq) , “presence” ( (hudur) and “Illumination” (ishraq).
Because of the similarity between the Man (who is considered to be the MicroCosmos) and the
MacroCosmos , is shown for example in the Quran ,
Surah 41:53:
Some parallelism in Physics and Islamic metaphysics
Physics Islamic metaphysics
Holographic universe Lauh Mahfuz ( Written
permanent tablet)/ Qalam and Pen
Intelligent Universe Aqal al-Awwal
Anthropic Principle Khalifah Allah ( khalifah al-ard)
Big Bang theory Creation ex nihilo and creation
at NO time (wujud Dahri)/ Kun Fayakun
Reality ( in Quantum Physics)
e.g Parallel Universe Haqaiq in Sufism e.g a’yan thabita /proto-archetype and alam mithal ( mundus
imaginalis) Collapse of wave function (in
quantum physics). The
epistemic (with uncertainty (like HUP )becomes the ontic (determinism)
Behind every event is a masterplan (in Lauh Mahfuz) and the related alam mithal. Parallel Universe interpretation of Quantum mechanics support this doctrine. In the Tauhidic science approach the Names and Attributes of Allah s.w.t describes the Universe through His actions. The attributes of Allah that are obligatory to believe in are confirmed to Him. They are not the Self of Allah nor other than the Self of Allah. Rather, we say they are attributes with which Allah is attributed and they are religiously and intellectually
obligatory for Him.
Attribute types Attributes of Allah s.w.t
Nafsiah Existence (al-Wujud)
Salbiah Oneness
Wahdaniyyah),Eternity Qidam), Everlastingness
(al-Baqa'), Non-neediness of others (al-Qiyamubin-Nafs),
Non-resemblance to the creatures (al-mukhalafatu lil-hawadith) Maani (can be shared/borrowed
by creations) Power (al-Qudrah), Will (al-Iradah), Knowledge (al-^Ilm),
Life (al-Hayah), Hearing (as-Sam^),Sight (al-Basar), and Speech (al-Kalam)
In effect all the research and studies in science is “highlighting” the 7 maani attributes (the action of Allah s.w.t) via His creatures as mentioned in the Quran (surah as Saffat ayat 96):
Allah s.w.t created you and your actions
This is compatible with many cosmological theories especially those using Wheeler-DeWitt equation which does not depent on time , as well as being compatible with “Consistent History Interpretation” of Quantum Cosmology (first proposed by
Halliwell, 2005).
Monton (9) stated that :
“Some questions in metaphysics –questions regarding
necessary existence or the nature of modality – have little to do with the contingent facts about our universe…..However, other questions in metaphysics- questions regarding the
This dichotomous view had previously been championed by Ibn Sina and Ibn Rushd and challenged by Al-Ghazali, who because of less understanding of causality (at least Quantum Mechanics and Statistical Mechanics were not born yet) proposed Occasionalism. With recent development in Quantum Mechanics through the subtopics of Entanglement and Decoherence as well as Chaos theory , the role of Allah s.w.t in the governance of the Universe has been better understood , many of which are still mysteries (e.g dark energy in cosmology ).
I would like to also stress that there is a kind of ontic-epistemic dichotomy in Quantum description of states whose interplay is not well understood , but let me put it this way:
The epistemic part is all done by scientific instrument measurement (it will have some error bars in the data)
The ontic part comes from the insanul kamil who can “see things (basyirah) ” with certainty including of course,
numbers. This has been shown by many predictions of
With the publications of a recent paper by Pusey et al (see below) : http://lanl.arxiv.org/abs/1111.3328 which stated that wavefunction are real , our previous paper that uses De Broglie-Bohm interpretation to derive the cosmology of the universe is credible since we are on an ontic foundation (no uncertainty as in epistemic
approach).
On the reality of the quantum state
Matthew F. Pusey, Jonathan Barrett, Terry Rudolph
(Submitted on 14 Nov 2011 (v1), last revised 18 Nov 2012 (this version, v3))
Last but not least ( probability concept related to qada’ and qadar is still
It is argued that the Copenhagen Interpretation of Quantum Mechanics, founded ontologically on the concept of probability, may be questionable
in view of the fact that within Probability Theory itself the ontological status of the concept of probability has always been, and is still under discussion.
As a conclusion some future considerations/research should be attempted:
1.Multiverses and ahsan al nizam (best of all possible worlds, considered by al Ghazali et al )
2.The science of huruf (letters) and the mysteries of the Universe – in Futuhat , the science of letters is said to be an Isawi branch of knowledge , and as second coming is nearer this branch of
knowledge becomes more important in revealing mysteries. Man being both a “brother of the Quran” and alam saghir is
simultaneously tarjuman al Quran and tarjuman al ‘alam. There is one to one correspondence between 28 Arabic letters and 28
3. Since entanglement has been proven to be able to travel faster than the speed of light (“spooky action at a distance”, defying causality) , then this is a prove that
“time is not necessary” and thereby prove the existence of “ alam sarmadi” ? One need to write this down into a nice theorem
