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Happy Susanto
Universitas Muhammadiyah Ponorogo
Abstract
The aims of this article is to investigating the philosophy of human being Ibn
Arabi. The philosophy of human being can define as of study the nature of Discover the 20+ million
human being, that is the essential characteristic that make up human being and world's research members
their manifestations and implications. Ibnu Arabi is one of the philosopher that
concern to discuss about divine root of human creation. Arabi focuses upon 135+
reality itself, and reality is Wujûd, that is, being, existence, or that which is found. million
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Wujûd is the Real or al-haqq, which is another name for God. In itself, Wujûd is publications
concealed and nonmanifest. In other words, it is the Hidden Treasure. However, 700k+
Wujûd loved to be known, so it created the universe in order to be known. Those research
who know Wujûd in a full sense are true human beings, or perfect human being projects
(al-insan al-kamil). But people cannot know Wujûd unless wujûd makes itself
known to them. It makes itself known by manifesting itself in three basic ways:
through the universe, through the self, and through scripture. Scripture, the
Qur’an in particular, is the key that opens the door to the universe and the self.
Prefect human being is linked between the two diametrically opposed aspects of
the unique divine reality. Netheir an animal or an angle, man hovers between the
world of corruption and the world of immutability. By virtue of his intermediary
position, man becomes a microcosmic reality in which God contemplates Himself
in the most eduquate form. Prefect man is that human individual who has
perfectly realized that full spiritual potential of the human state, who has realized
in himself and his experience the Oneness of Being than underlies all the
apparent multiplicity of existence.
Public Full-text 1
Abstract
The aims of this article is to investigating the philosophy of human
being Ibn Arabi. The philosphy of human being can define as of study the
nature of human being, that is the essential characteristic that make up human
being and their manifestamanifestaestations
tions and implications
implications
tions.. Ibn
Ibnuu Ar Araabi is one of the
philosopher that concern to discuss about divine root of human creation. Arabi
focuses upon reality reality itself,
itself, and reality
reality is Wujûd, tha thatt is,
is, being
being,, eexistence
xistence,, or that
xistence that
whic
hichh is found.
found. Wujûd is the Real Real or al-haqq, w whic
hich
hic h is another name for for God.
In itself,
itself, Wujûd is concealed and nonmanifest. nonmanifest. In other wor wor
ordsds,, it is the Hidden
ds Hidden
Treasure. Ho Howevwever, Wujûd lov loved to be known,
known, so it crea crea
eated
ted the univ univer erse
se in
Universitas Muhammadiyah
Happy Susanto* Ponorogo
order
or der to be known.known. Those w
who
ho kno
know w W ujûd
Email: happysusanto@yahoo.com in a full sense ar
aree tr
true
ue human
beings, or perfect human being (al-insan Abstract al-kamil). But people cannot know
WujûdThe unlessaims of this
wujûd makarticle
makeses itselfis kno
to investigating
knownwn to them. the philosophy
It mak es itself kno of human
known wn by
being Ibn Arabi.
manifesting itself The philosphy
in three of human
basic ways: throughbeing
the can definethrough
universe, as of study the
the self,
nature
and of human
through Filsafat Manusia Ibnu Arabi
being,Scripture,
scripture. that is thethe essential
Qur’ancharacteristic
in particular, that is themake up human
key that opens
being
the door and to their manifesta
the universe andtions andPrefect
the self. implicahuman
tions. being
Ibnu Ar abi is between
is linked one of the
philosopher
two
tw o diametricallythat concern to discuss about
diametrically opposed aspects of the unique divine divine root of human
divine reality
reality creation.
eality.. Netheir an animal Arabi
focuses
or an angle,uponman reality itself,between
hovers and reality theis world
Wujûd,oftha t is, being,and
corruption existence , or tha
the world oft
whicuta
immuta
imm h isbility
found.
utability
bility. Wujûd
tue ofis his
. By virtue
vir theintermediar
Realmediar
inter or al-haqq,
mediary whicman
y position, h is another
becomesname micrfocosmic
or God.
a microcosmic
rIn itselfin, W
eality ujûd
whic
whic
hich is concealed
h God contempla andtesnonmanif
contemplates Himself est. In most
in the othereduquate
words, te
eduqua it is
for
for the
m. Hid
orm. Pref
Pr den
efect
ef ect
Treasur
man e. Ho
is that weverindividual
human , Wujûd lo whovedhastoprefectly
be known, so itthat
realized creafull
tedspiritual
the unipotential
verse in
order
of the to be kno
human wn.who
state, Thosehaswrealized
ho knoin w himself
Wujûd in anda hisfullexperince
sense are the trueOneness
human
beings,
of Beingorthan perfect human
underlies all being (al-insanmultiplicity
the apparent al-kamil). of Butexistence.
people cannot know
Wujûd unless wujûd makes itself known to them. It makes itself known by
manifesting
Keywords:itselfPr inef
Pref three
efect basic ways:
ect Human Being
Being,through
, Wujûd, the universe,
Cosmos,through Microcosmos
Micr the self,,
ocosmos,
ocosmos
and through scripture. Scripture, the Qur’an in particular, is the key that opens
Existence
the door to the universe and the self. Prefect human being is linked between the
two diametrically opposed aspects of the unique divine reality. Netheir an animal
or an angle, man hovers between the world of corruption and the world of
Jl. Budi Utomo No. 10 Ponorogo, Ponorogo, JawaJawa Timur 63471, Indonesia T Telp:
elp: +62 352
immutability. By virtue of his intermediary position, man becomes a microcosmic
481124
reality in which God contemplates Himself in the most eduquate form. Prefect
man is that human individual who has prefectly realized that full spiritual potential
of the human state, who has realized in himself and his experince the Oneness
Vol. 10, No
No.. 1, Mei 2014
of Being than underlies all the apparent multiplicity of existence.
Jl. Budi Utomo No. 10 Ponorogo, Jawa Timur 63471, Indonesia Telp: +62 352
481124
Vol. 10, No. 1, Mei 2014
110 Happy Susanto
Abstrak
Tulisan ini bertujuan
bertujuan melakukan pengkajian tentang filsaf filsaf
ilsafaat manusia
manusia Ibnu
Ibnu
Arabi. Filsafat manusia adalah kajian tentang hakikat manusia dan berbagai
macam karakteristik yang dimiliki serta pengaruhnya dalam kehidupan. Arabi
adalah filsuf yang banyak menaruh perhatian tentang akar penciptaan manusia
dikaitkan dengan Ilahi. Ia banyak membahas tentang tentang realitas itu sendiri,
yaitu realitas
realitas Wujûdujûd,, yyaitu
aitu Ada atau
atau meng-Ada atau atau apa
apa
papun
pun yang
yang mewujudkan
mewujudkan
Happy Susanto
hal terse
terse
seb but. Wujûd dalam Islam diseb disebut dengan
dengan al-H}aqq, qq, yyang
ang merupakan
merupakan nama
lain dari Tuhan. Wujûd dalam diriny
110 dirinya sendiri, ter tersemb
sembun
semb unyi
un yi maupun tersingka
tersingka
singkapp,
laksana seb sebuah harta
harta karun
karun yang
yang terpendam.
ter pendam. Nam Namun un Wujûd sang sangaat ingin dikenali
dikenali
maka terciptalah
terciptalah alam semesta ag agar dapa
dapa
patt dikenali.
dikenali. Yang dapadapapatt mengenali
mengenali Wujûd
secara sempurna adalah manusia atau yang disebut dengan manusia sempurna
(al-insânTulisan
al-kâmilini).ber
Namtujuan
Namun un Wmelakukan Abstrak
ujûd tidak pengkajian
bisa dikenali tentang
dikenali filsaf
oleh siapa
sia at man
papun
pa pun danusia
apa
apaIbn
papun
punu
kArabi.
ecuali Filsafat
Wujûd itumanusia dikadalah
ingin dikenali, kajiandari
enali, maka tentang
itu Wujûdhakikat
untukmanusia
dapa
dapa dan
enalberbagai
patt dikenal
dik maka ia
macam karakteristik
mewujudkan diri ke yang dimiliki
melalui tiga serta pengaruhnya
hal yang fundamental dalam kehidupan.
yaitu, melalui Arabi
alam
adalah
semesta, filsuf yangdiri,
melalui banyakdanmenaruh perhatian
melalui kitab suci. tentang
Kitab suciakarkhususnya
penciptaanal-Qur’an
manusia
dikaitkan
adalah kunci dengan
untukIlahi.
memb
membukaIauka
banyak
pintumembahas tentang
ke alam semesta
ke tentang
(cosmos
(cosmos
cosmos) ) danrealitas
Wujûditu itu sendiri,
sendiri.
yaitu realitas
Sementara itu,Wmanusia
ujûd, yaitu Ada atau
sempurna meng-Ada adengan
dihubungkan tau apaduapunaspek
yang bertentangan
mewujudkan
hal ter
dari sebut. Ilahi
Realitas Wujûd dalam
yang Islam
unik, yaitudise but sifat
antara dengbinatang
an al-H}aqq , yang
atau merupakan
malaikat, dengannamakata
dari Tuhan.
lain manusia beradaWujûd dalamdunia
di antara dirinyyang
a sendiri,
penuhter sembun
dengan yi maupun
kefanaan danter singkap,
kekekalan.
laksanaposisi
Dalam sebuah hartatersebut
tengah karun ymanusia
ang ter pendam.
menjadi Nam un Wujûd
kenyataan sangat ingin
mikrokosmik dikenali)
(microcosmic
(microcosmic
microcosmic)
maka
di mana terAllah
ciptalah alam semesta
mewujudkan agar da
diri-Nya pat dik
dalam enali.yang
bentuk Yangpaling
dapamemadai.
t mengenali Wujûd
Manusia
secara sempurna
sempurna adalah manusia
adalah manusia yang telah atau yang disebut
benar-benar denganbahwa
menyadari manusia dalamsempurna
dirinya
Download full-text PDF Read full-text Download citation Copy link
(al-insân al-kâmil
dipenuhi ). Nam
oleh potensi un Wujûd
spiritual dantidak
masuk bisa
ke dik enali
dalam oleh siapapun
pengalaman dan keesaan
tentang apapun
kecuali
T yW
uhan yang ujûdmenjadi
ang itu ingindasar
dikenali, maka
dari seg
segala dari
keberituadaan.
Wujûd untuk dapat dikenal maka ia
beradaan.
mewujudkan diri ke melalui tiga hal yang fundamental yaitu, melalui alam
semesta,
Kata Kunci: melaluiMan diri, usia
Manusia dan melalui
Sempur
Sempurna, kitab
na,suci. Kitab suci W
Eksistensi, khususnya
ujûd, K al-Qur’an
Kosmos
osmos,,
osmos
adalah kunci untuk membuka pintu ke alam semesta (cosmos) dan Wujûd itu sendiri.
Mikrocosmos
Sementara itu, manusia sempurna dihubungkan dengan dua aspek bertentangan
dari Realitas Ilahi yang unik, yaitu antara sifat binatang atau malaikat, dengan kata
lain manusia berada di antara dunia yang penuh dengan kefanaan dan kekekalan.
P endahuluan
Dalam posisi tengah tersebut manusia menjadi kenyataan mikrokosmik (microcosmic)
di mana Allah mewujudkan
ilsafat manusia merupakandiri-Nya dalam bentukintegral
bagian yang palingdari memadai.
sistem Manusia
filsafat
T
F
sempurna
dipenuhi
balik
adalah manusia
kebuday
yang
dasaraan,
kebudayaan,
telah
dari se
benar-benar
yang mengkaji tentang hakikat dan esensi manusia.
oleh potensi spiritual dan masuk ke
gala hubungannya
dan
dalam
manusia bukan pada persoalan fisik namun apa yang ada di
uhan tubuh,
yang menjadi
menyadari
pengalaman
keberadaan. a dengan Tuhan
hubunganny
bahwa dalam
tentang
dirinya
Hakikat
keesaan
Tuhan serta
manusia lain. Dalam filsafat Barat, filsafat manusia masuk ke dalam
kajian ontologi dan matafisika yang biasa disebut dengan antropologi
Kata Kunci: psikologi
metafisik atauMan metafisik.
usia Sempur na, Dalam dunia W
Eksistensi, Islam,
ujûd,filsuf yang,
K osmos
Mikrocosmos
Jurnal TSA
TSAQAFAH
QAFAH
Pendahuluan
nama-nama yang dilacak dari kitab suci yang dalam Islam disebut
dengan asmâul husnâ. Melalui sembilan puluh sembilan } nama-nama
inilah Tuhan menyingkapkan diri-Ny a dan bisa dikenali oleh
manusia. Setiap nama Tuhan yang terdapat dalam al-Qur’an dan al-
ibn ‘Arabi, Al-Anwâr, (Mesir: al-Jamaliyah Bihâr al-Rûm, 1914), 9.
HaditsMuhyiddîn
memberitahukan pada kita tentang realitas Wujûd
Vol. 10, No. 1,, Mei
meski
2014
realitas puncak dari Wujûd itu tidak pernah kita ketahui. Ibnu Arabi
112 Happy Susanto
10
jiw a Tuhan. Oleh karena itu, sudah menjadi sifatnya kalau dia
bersinar
11 , hidup, mengetahui, berkuasa, berkehendak dan seterusnya.
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