Kamis, 29 Januari 2009

My draft of proposal

Arsalan said ini page 10 :

in sadra's case, as it is with the other sufi existentialist,such as ibn arabi in general that "Being" designates the reality of all existent in general, whereas existence refers to only the reality of each existent (maujud)

it goes without saying , that the unity of being has a mystical root the kind of the unity of being, posed in mulla sadra's philosophy is the same as the one set forth in gnosis (irfan) art is the significance of mulla sadra's a solid philosophical foundation for this doctrine.

That there is One and no one but Him (Asfar vol 2 p.292)

The theory of the unity of Being and its demonstrability in mulla sadra's and ibn arabi (by Qasim Kaka'i Ph.d)


before sirhindi, doctrine of wahdat wujud ibnu arabi was no way acceptable to the muslim theologian, syaikh sirhindi introduced the concept of wahdat al-wujud and opened a new factor of controversy,it was a shah waliyullah whose rational explanation of both doctrine and their reconciliation resolved the controversy and shah waliyullah also tried to bring different school of islamic law close to each other. (history if islamic philosophy 2 edited by Husen nashr)


(Being and existence in Sadra and Heidegger; a comparative ontology by Alparslan Acikgenc- istac kuala lumpur 1993) :
islamic existentialisme this philosophical movement began in the muslim world wiht the appereance of the doctrine of unity being and reached its zenith with Sadra, and especially throug the celebrated sufi-philosopher ibn Arabi (d. 1240).


the doctrine of the unity of Being (wahdal al-wujud) in Mulla Sadra' philosophy by Abbas Yazdani

Haidar Bagir dalam buku saku tasawuf, arasyi mizan dan pustaka iman, 2005 mengatakan :
bab Sekelumit tentang wahdatul wujud ibnu arabi
hal 158-159 : keterbatasan kemampuan persepsi manusia telah gagal untuk melhat kaitan-kaitan integral antara keberadaan-keberadaan non allah dan allah sendiri. jika seseorang telahdapat mencapai maqam (tataran) tertentu dalam kehidupan spiritualnya, maka ia akamnbisa melihat-meski berbeda - di antara allah dan ciptaan-Nya sesungguhnya tak ada keterpisahan

hubungan antara Allah dan yang bukan Allah bisa dimisalkan hubungan matahari dengan sinarnya. sinar matahari tak pernah terpisah dari matahari itu sendiri tapi sinar matahari tak sama dengan matahari itu. jadi meski tak pernah berpisah,sinar mahatahari berbeda dengan matahari.

yang benar wahdah alwujud mungkin lebih tepat disebut sebagai tauhid eksistensial (atau kalau kita pergunakan istilah aslinya-tauhid wujud).

ini dikutip dari buku saku filsafat islam dengan penerbit, tahun dan penulis yang sama :hal 146
doktrin (wahdatul wujud) didasarkan pada proposisi bahwa keseluruhan ada (wujud atau eksistensi) dan apa yang mengada (maujud) merupakan ketunggalan. Bahwa segenap keragaman dalam dunia realitas, baik yang bersifat inderawi maupun intelektual, hanyalah bayangan. Yakni bermain dalam pikiran kita sebagai citra-kedua sebuah objek dimata orang juling.


dari artikel mulla sadra dan sri aurobindo, karya muhammad rafique :
hal 479 :
it is this attempt at a broader synthesis that mulla sadra has combined following five principles elements into as comprehensive whole :
1. philosophy of aristotle and his followers
2.the doctrine of neo platonic sages especialu plotinus
3. the teaching of ibnu sina
4. the gnostic doctrine of ibnu arabi
5. the principle of islamic revelation especialy the more esoteric teaching of the prophet and the syiah imams

Seyyed hossein nasr dalam buku the three muslim sages , caravan book usa -1997
:
hal 102-107, in the case of ibnu arabi we are not dealing wiht a philosopher either in the modern or the aristotelian sense, and his doctrine should not be treated as philosophy.

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