Filsafat iluminasi islam

Nano warno
Disclaimer

Bukan pesuluk
Bukan expert
Hanya mengakses ¼ bagian dari totalitas Filsafat Iluminasi
Tidak mengikuti prosedur yang diajarkan oleh para filsuf
iluminasi
 Latar belakang sejarah
Dan latar belakang penelitian
Aspek Ilmu Klasik Ilmu-ilmu modern

Ontologi Realitas yang bergradasi Materi

Manusia Nasut, lahut, malakut Insan biologis, social

Biologis, sosial, spiritual

Tujuan Menyingkapkan hakikat, sebab akibat Pragmatis, mengetahui sebab

akibat

Metode Burhan, penyucian diri, hermenetika, Empirisme, hermeneutika dll

Bahasa Simbolis: bahasa, cerita, mitos, dongeng, Empirisme, hermeneutika dll

artefak, prosa, , matematika dll

Praktik Terintegrasi dengan akhlak Bahasa yang terukur, matematika, statistika

Praktis

Kosmologi Menyempurnakan manusia, yakni alam adalah Tidak harus memiliki komitmen

sahabat manusia
‫اﻓﻼطﻮن اﻻﻟﮭﻰ ﺛﻨﺎء ﺗﺤﯿّﺮت ﻓﯿﮫ ﻓﻘﻠﺖ و ھﻞ وﺻﻞ ﻣﻦ ﻓﻼﺳﻔﺔ اﻻﺳﻼم]‪ [1‬اﻟﯿﮫ اﺣﺪ؟ ﻓﻘﺎل ﻻ]‪ [2‬و ﻻ اﻟﻰ ﺟﺰء ﻣﻦ اﻟﻒ ﺟﺰء‬
‫ﻣﻦ رﺗﺒﺘﮫ‪ ،‬ﺛ ّﻢ ﻛﻨﺖ اﻋ ّﺪ ﺟﻤﺎﻋﺔ اﻋﺮﻓﮭﻢ ﻓﻤﺎ اﻟﺘﻔﺖ اﻟﯿﮭﻢ و رﺟﻌﺖ اﻟﻰ اﺑﻰ ﯾﺰﯾﺪ اﻟﺒﺴﻄﺎﻣﻰ و اﺑﻰ ﻣﺤﻤّﺪ ﺳﮭﻞ اﺑﻦ ﻋﺒﺪ‬
‫ﷲ اﻟﺘﺴﺘﺮى و اﻣﺜﺎﻟﮭﻤﺎ]‪ [3‬ﻓﻜﺄﻧّﮫ اﺳﺘﺒﺸﺮ و ﻗﺎل اوﻟﺌﻚ ھﻢ اﻟﻔﻼﺳﻔﺔ و اﻟﺤﻜﻤﺎء ﺣﻘّﺎ‪ ،‬ﻣﺎ وﻗﻔﻮا ﻋﻨﺪ اﻟﻌﻠﻢ اﻟﺮﺳﻤ ّﻰ ﺑﻞ‬ ‫ّ‬
‫ى و ﻣﺎ اﺷﺘﻐﻠﻮا ﺑﻌﻼﯾﻖ اﻟﮭﯿﻮﻟﻰ ﻓﻠﮭﻢ »ﻟَ ُﺰﻟْﻔﻰ َو ُﺣﺴْﻦَ ﻣَﺂبٍ«‬
‫ى اﻻﺗّﺼﺎﻟ ّﻰ]‪ [4‬اﻟﺸﮭﻮد ّ‬
‫ﺟﺎوزوا اﻟﻰ اﻟﻌﻠﻢ اﻟﺤﻀﻮر ّ‬
‫)‪ 24 /38‬و ‪ (39‬ﻓﺘﺤﺮّﻛﻮا ﻋﻤّﺎ ﺗﺤﺮّﻛﻨﺎ و ﻧﻄﻘﻮا ﺑﻤﺎ]‪ [5‬ﻧﻄﻘﻨﺎ‪ ،‬ﺛ ّﻢ ﻓﺎرﻗﻨﻰ و ﺧﻠّﻔﻨﻰ اﺑﻜﻰ ﻋﻠﻰ ﻓﺮاﻗﮫ ﻓﻮا ﻟﮭﻔﻰ ﻋﻠﻰ‬
‫ﺗﻠﻚ اﻟﺤﺎﻟﺔ‬

‫]‪[1‬‬ ‫ﻓﻼﺳﻔﺔ اﻻﺳﻼم‪ :‬ﻛﺎﻟﻔﺎراﺑﻰ و اﺑﻰ ﻋﻠﻰ ﺑن ﺳﯾﻧﺎ و ﻏﯾرھﻣﺎ و ﻋدم اﻟﺗﻔﺎﺗﮫ اﻟﯾﮭم ﻓﻠﻘﻠﺔ ﺳﻠوﻛﮭم و ﻛﺛرة ﺑﺣوﺛﮭم اﻟﺗﻰ ﻻ ﺗﺗم اﻻ ﺑﺎﻟرﯾﺎﺿﺎت و اﻟﺗﺟرد و ﻟم ﯾﻛن ﻟﮭم ذﻟك و اﻣﺎ اﺑو ﯾزﯾد اﻟﺑﺳطﺎﻣﻰ و ﺳﮭل اﻟﺗﺳﺗرى و اﻟﺣﺳﯾن اﺑن ﻣﻧﺻور اﻟﺣﻼج و اﺑو اﻟﺣﺳن اﻟﺟرﺟﺎﻧﻰ و ذو اﻟﻧون اﻟﻣﺻرى و اﺷﺑﺎھﮭم و ان ﻛﺎﻧوا ﻗﻠﯾﻠﻰ اﻟﺑﺣث و اﻟﻧظر ﻓﻰ اﻟﺣﻛﻣﺔ اﻟﻧظرﯾﺔ ﻓﻠﮭم اﻟﯾد اﻟﺑﯾﺿﺎء ﻓﻰ )‪( 1‬‬
‫‪Nz‬اﻟﺣﻛﻣﺔ اﻟﻛﺷﻔﯾﺔ‬

‫]‪ (2 ) [2‬ﻻ‪KCR :-S‬‬

‫]‪ (3 ) [3‬و اﻣﺛﺎﻟﮭﻣﺎ‪ : RS‬و اﻣﺛﺎﻟﮭم‪KC‬‬

‫]‪ (4 ) [4‬اﻻﺗﺻﺎﻟﻰ‪ : KC‬و اﻻﺗﺻﺎل‪RS‬‬

‫]‪ (5 ) [5‬ﺑﻣﺎ‪ : RS‬ﻣﻣﺎ‪KC‬‬

‫و ﺑﻌد اﻋﻠﻣوا]‪ [1‬اﺧواﻧﻰ انّ ﻛﺛرة اﻗﺗراﺣﻛم ﻓﻰ ﺗﺣرﯾر ﺣﻛﻣﺔ اﻻﺷراق اوھﻧت ﻋزﻣﻰ]‪[2‬‬
‫ﻓﻰ اﻻﻣﺗﻧﺎع و ازاﻟت]‪ [3‬ﻣﯾﻠﻰ اﻟﻰ اﻻﺿراب ﻋن اﻻﺳﻌﺎف‪ .‬و ﻟو ﻻ ﺣقّ ﻟزم]‪ [4‬و ﻛﻠﻣﺔ‬
‫ﺳﺑﻘت و أﻣر ورد ﻣن ﻣﺣ ّل ﯾﻔﺿﻰ ﻋﺻﯾﺎﻧﮫ اﻟﻰ اﻟﺧروج ﻋن اﻟﺳﺑﯾل‪ ،‬ﻟﻣﺎ ﻛﺎن ﻟﻰ داﻋﯾﺔ‬
‫اﻻﻗدام ﻋﻠﻰ اظﮭﺎره‪ ،‬ﻓﺎنّ ﻓﯾﮫ ﻣن اﻟﺻﻌوﺑﺔ ﻣﺎ ﺗﻌﻠﻣون‪ .‬و ﻣﺎ زﻟﺗم ﯾﺎ ﻣﻌﺷر ﺻﺣﺑﻰ‪ -‬وﻓّﻘﻛم‬
‫ﷲ ﻟﻣﺎ ﯾﺣبّ و ﯾرﺿﻰ‪ -‬ﺗﻠﺗﻣﺳون ﻣﻧّﻰ ان اﻛﺗب ﻟﻛم ﻛﺗﺎﺑﺎ اذﻛر ﻓﯾﮫ ﻣﺎ ﺣﺻل ﻟﻰ ﺑﺎﻟذوق ﻓﻰ‬ ‫ّ‬
‫ﷲ ﻗ ّل او ﻛﺛر‪ ،‬و ﻟﻛ ّل ﻣﺟﺗﮭد ذوق‬
‫ﺧﻠواﺗﻰ و ﻣﻧﺎزﻻﺗﻰ‪ :‬و ﻟﻛ ّل ﻧﻔس طﺎﻟﺑﺔ ﻗﺳط ﻣن ﻧور ّ‬
‫ﻧﻘص او ﻛﻣل‪ .‬ﻓﻠﯾس اﻟﻌﻠم وﻗﻔﺎ ﻋﻠﻰ ﻗوم ﻟﯾﻐﻠق]‪ [5‬ﺑﻌدھم ﺑﺎب اﻟﻣﻠﻛوت و ﯾﻣﻧﻊ اﻟﻣزﯾد ﻋن‬
‫‪،‬اﻟﻌﺎﻟﻣﯾن‬
‫]‪ (3 ) [1‬و ﺑﻌد اﻋﻠﻣوا‪ :‬و ﻓﻰ ﻧﺳﺧﺔ» اﻣﺎ ﺑﻌد ﻓﺎﻋﻠﻣوا« و ﻓﻰ ﻧﺳﺧﺔ» و ﺑﻌد ﻓﺎﻋﻠﻣوا« و اﻟﻛ ّل ﻣﺗﻘﺎرب و اﻻوﺳط ﺧﯾر‪TaMaFa‬‬

‫]‪ (4 ) [2‬إ اوھﻧت ﻋزﻣﻰ‪ : THMF‬و ﻓﻰ اﻛﺛر اﻟﻧﺳﺦ» أوھن ﻋزﻣﻰ« ﻻﻛﺗﺳﺎب اﻟﻛﺛرة اﻟﺗذﻛﯾر ﺑﺎﻻﺿﺎﻓﺔ اﻟﻰ اﻻﻗﺗراح‪ TaMaFa‬و ﻛذا‪ERI‬‬

‫]‪ (5 ) [3‬و ازاﻟت‪ : THMF‬و ﻓﻰ اﻛﺛر اﻟﻧﺳﺦ» و ازال« ﻟﻣﺎ ذﻛرﻧﺎه‪ TaMaFa‬و ﻛذا‪ERI‬‬

‫]‪ (6 ) [4‬ﻟزم‪ :‬ﻻزم‪T‬‬

‫]‪ (7 ) [5‬ﻟﯾﻐﻠق‪ :‬ﻟﯾﺗﻌﻠق‪TE‬‬

 Cahaya dan Filsafat

The relationship between light and philosophy is one of the oldest issues in the scope of epistemology. In
philosophy, the presence of light has been manifested as the mystic- philosopher intuition and specific
ontological model.
The Islamic philosophers have emphasized the divine nature of light.
The western philosophers have stressed on the centrality of rationalism besides metaphysical source of
knowledge of the universe concurrent with the divine reason that manifested in the presence of light.

The most common components with philosophical nature are three divine nature, active intellect and beauty.

It was found that two components i.e. divine light manifestation and truth had the most philosophical nature in
the western philosophers’ opinions while three components of cognition, necessary being and revealed
intellect were the most prevalent philosophical nature on the light by the Islamic philosophers.

A Comparative Study of the Western and Islamic Philosophical Vision on Divine Illumination from the Philosophical Perspective
Fedra Amini Badr1 , Mostafa Mokhtabad Amrei2 , Hamid Majedi3 , Hassan Sattari Sarbangholi4
The divine illumination is particularly identified
by Christianity in the middle ages especially via
Augustine.
The divine light or illumination has an
outstanding place in the ancient Greek
philosophy and it has preserved its role in the
Neo-Platonic and Islamic philosophy, as well. In
the divine light philosophy, the human mind
relies on supernatural aids for completion of
knowledge acquiring trend continuously.
 Ciri ciri Mystical Experiences
Imam Ghazali M. Iqbal William james W.T Stace DT Suzuki

1. Mujahada 1.immediacy 1. transiency 1. Objectivity 1. irrationality

2. Muroqoba 2. Unanalysable 2. Positivity 2. Blessedness 2. Intuitive insight
3. Musyahada 3. Noetic quality 3. Noetic 3. Holy 3. Affirmation (positive)
(contemplito) 4. Ineffability 4. Secret 4.sense of the beyond
4. ineffability) 5. Divine 5. Impersonal tone
6. Paradox 6. Feeling of exaltation
7. Ineffability 7.momentariness (coming
of sudden)
filsuf periode Opini tentang cahaya Relasi dengan filsafat

parmenides 510-440 BC Light is the reality of existence in the Pure being - Divine essence
immortal being (pure being), it is eternal
and constant and there is no
nonexistence (Sadrolmotahelin,
2008:95).

Socrates 469-399 BC Cognition with divine source or spiritual -Guidance -Divine essence
light (A.Layne, 2014).

plato 447-347 BC Light as the truth; sun (the source of - Truth - Goodness
light) as a goodness idea (Craig, 2000:
383).

aristotels 358-322 BC Resemblance of active intellect to Active intellect

light. The light is metaphysics
connector between soul and body
(Mahvash, 2014:223).

plotinus 270-203 BC Resemblance of God to the sun, - Beauty

the apparent light or the inner
light (Mackenna, 1992)
Imam Mohammad 436- 490 SH The light is - Active intellect -
Ghazali something that Divine essence -
causes to Divine intellect
appearance of
everything. He
suggests two kinds
of light including the
sensory light and
the light of intellect.
He relates the
sensory light to the
sight and the light of
intellect to the
human vision
(Ghazali, 1984:39).
Sihabuddin 532- 570 The knowledge and perception is related to the light. - Active
Suharawar di SH Life includes the apparent object and being alive is intellect -
meant active perception, so life and knowledge are
Beauty -
light (Sajjadi, 2000: 20). In illumination philosophy,
Suhrawardi suggests perception of the worldly Knowledge
pleasures as perception of the light included in them. - Light of
Hence the pleasure experienced by observing an the light
aesthetic act is due to its spiritual light (Dinani,
2004: 610). Suhrawardi divides the objects into
light and illumination (Shirazi, 2004: 288).
Mullah Sadra 950- 1050 SH The light does not - Necessary
need for definition existence - Active
(Mullah Sadra, light - Divine
2012). It resembles essence
to existence
(Sajjadi, 2000). The
primordial light is the
spiritual light. The
true light is
expanding, the
reason and
evidence (Shirazi,
1983), purity of the
light (Ibid).
Unity in the Islamic philosophers’
opinions was strong, while,
multiplicity had a specific
manifestation in the western
philosophers’ opinions.
Buku buku terbaik tentang Suhrawardi
ROXANE.DMARCOT