Kehancuran Alam Semesta dalam Al-Qur'an Perspektif Kosmologi

SUHUF ◽  
2015 ◽  
Vol 2 (1) ◽  
pp. 73-94
Author(s):  
Efa Ida Amalia

The purpose of this research is to know about the process and the steps of the destruction of the Universe (kiamat) in the Qur'an. This phenomenon will be explained through cosmological perspective. Al-Qur'an mentions the phenomenon of the end of the world (universe) or (kiamat) in many verses for more than 700 times. Therefore, human beings are supposed to be able to “read” the phenomenon of the universe.   According to the Qur'an, destruction is divided into two categories: the first is total destruction of the universe and the second is the day of resurrection. The first one is the final destruction of the universe known as the doomsday. At this stage, the expansion of the universe is ceased and leaves the contraction space caused by gravitation. As the  result, all things are more closed to others and destruction cannot be avoided. The second destruction is the destruction of the earth which is caused by human beings attitude

2021 ◽  
Vol 64 ◽  
pp. 361-368
Author(s):  
Fedor I. Girenok

In the article the author analyzes the phenomenon of Russian cosmism and shows its difference from other possible varieties of cosmism. The author understands Russian cosmism as the idea of extending the definition of the universe by the human beings. A human being doesn’t simply have his place in history, on the Earth and in space, but also broadens it by means of his material and spiritual actions. The idea of the world broadening was popular among Russian naturalists in the 19th and the 20th centuries. The most prominent figures among the Russian cosmism followers were N.F. Fedorov and K. E. Tsiolkovsky. The author distinguishes three directions in the history of Russian cosmism – religious, natural-scientific and artistic-poetical. According to the author, only after Gagarin’s space flight the idea of Russian Icaria transferred itself into Russian cosmism. The article studies the sources of Russian cosmism and explains the meaning of anthropocosmism. The author arrives at the conclusion that Russian cosmism offers its own approach to solving modern global problems that differs from the ideas in the reports to the Roman club.


Author(s):  
Kalpana Gupta ◽  
Pratima Singh

<p><em>Love is the base of the universe; it is the cause of the existence of creatures on the earth. This is one of the basic needs of human beings. Everyone wants peace and love but lust, materialistic desires, bubble fame, wealth, misguided patriotism lead to destruction and chaos in the world. God has given human beings no religion, these are human beings who put label of religion on themselves and call God by different names Allah, Ishwar, Jesus and so on. God is one and all the religion leads us to same path. No religion leads us to destruction, violence and bloodshed. No wars and terror should be launched in the name of religion. Some fanatic Muslims believe in <strong>JIHAD</strong>, according to them Islam is in danger and for the safety and existence of Islam; Muslims should stand up together and fight. This fanaticism should not be sprouted on this earth. Generally an average person's level of consciousness is rather low. He is enslaved to life and lives on false hopes and illusions.</em></p><p><em>He spends his life in ignorance, experiencing joy and sorrow, success and failure, love and grief without ever really coming to the ultimate realization. Under the influence of sensation and passion, people commit errors which they subsequently regret. They delude themselves by looking for peace, happiness and self accomplishment through the pleasure of the senses. Materialism does not give us peace of mind and inner calm. There are so many examples throughout the world of people who have everything they need materially but they are nevertheless unhappy, restless and tormented.</em></p>


2018 ◽  
Vol 4 (1) ◽  
pp. 74-95
Author(s):  
Tri Arwani Maulidah

The article attempts to reanalyze the concept of God, human, and their relation. God, in Islam, is The One, The Life, The Eternal, and The Endless. His Oneness is absolute, but His Absoluteness is unlike the absoluteness of the universe. God is transcendent and immanent at the same time. Al-Attas distinguishes the concept of God as Rabb and God as Ilāh. Human, to al-Attas, is spirit and organism, and body and soul. The organismic side of human beings along with their five senses functions to help them living in the world. The spiritual dimension of human beings, on the other side, has an ability to formulate a set of meanings which involve assessment, differentiation, and explanation. When we observe the relation of God and human from the concept of tawḥīd ulūhīyah and tawḥīd rubūbīyah we will find two interrelated role of human, namely the role as God’s servant and the role as God’s representative and mandate (khalīfah) on the earth. These two roles are inseparable. Al-Attas argues that separation of the two will create imbalance personality of the human. It will subsequently jeopardize their existence and the earth they live on.


2019 ◽  
Vol 41 (1) ◽  
pp. 40-50
Author(s):  
Claire Colebrook

There is something more catastrophic than the end of the world, especially when ‘world’ is understood as the horizon of meaning and expectation that has composed the West. If the Anthropocene is the geological period marking the point at which the earth as a living system has been altered by ‘anthropos,’ the Trumpocene marks the twenty-first-century recognition that the destruction of the planet has occurred by way of racial violence, slavery and annihilation. Rather than saving the world, recognizing the Trumpocene demands that we think about destroying the barbarism that has marked the earth.


2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.


Among the celestial bodies the sun is certainly the first which should attract our notice. It is a fountain of light that illuminates the world! it is the cause of that heat which main­tains the productive power of nature, and makes the earth a fit habitation for man! it is the central body of the planetary system; and what renders a knowledge of its nature still more interesting to us is, that the numberless stars which compose the universe, appear, by the strictest analogy, to be similar bodies. Their innate light is so intense, that it reaches the eye of the observer from the remotest regions of space, and forcibly claims his notice. Now, if we are convinced that an inquiry into the nature and properties of the sun is highly worthy of our notice, we may also with great satisfaction reflect on the considerable progress that has already been made in our knowledge of this eminent body. It would require a long detail to enumerate all the various discoveries which have been made on this subject; I shall, therefore, content myself with giving only the most capital of them.


Author(s):  
Abdul Rasheed

"The history of religion is as old as the world itself. That is why from Hazrat Adam to date, we find no age without divine guidance.Guidance is necessary for all human beings as the Creator of the universe, Almighty Allah addressed the first human couple while sending it to this earth:"We said," Get down from here, all of you. So, whenever 'the guidance' from ME comes to you; and whoever follows MY' guidance', they do not have to fear and they do not have to regret".Meaning: "Gm here; ate you down all frond if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve". It means the success of Allah's vicegerents, human beings, depends on their following the laws given by the creator of this world.


Author(s):  
Ted Toadvine

The apocalyptic visions of the end of the world that dominate contemporary culture have merged with environmental narratives to the point of indistinguishability. These eco-eschatologies are phantasms, fabulous stories that construct our individual and collective identities, desires, and fears in the present—a present characterized by ecotechnical interdependence and calculative management of the far future. Coming to terms with our apocalyptic obsession and its implications for the sense of the world here and now requires an ecophenomenology of the end of the world, but one that, through its encounter with deconstruction, stretches both “eco” and “phenomenology” toward a hyperbolic transformation. In conversation with Nancy and Derrida, this chapter proposes that the phantasm of the world’s destruction bolsters our pretense of one world in common precisely by presenting this world as under threat. The withdrawal of the world as cosmos or lifeworld nevertheless discloses another sense of world as our liability to elemental geomateriality. By no longer envisioning things against a background of absolute contingency, vulnerable to total destruction, we may learn to stop dreaming of apocalypse or apotheosis and thereby open a relation to the present no longer governed by what Nancy has termed the “catastrophe of general equivalence.”


Impact! ◽  
1996 ◽  
Author(s):  
Gerrit L. Verschuur

Just what happened to the dinosaurs? In the mind’s eye, travel back to the Cretaceous period, 65 million years ago. First, land in a region of the world that will someday be called Oklahoma. You are in the era of dinosaurs, although there are no longer as many species about, worldwide, as there were ten million or so years before. In all, 23 species roam their individual parts of the planet. It is their lack of spatial diversity that will make them vulnerable to the catastrophe that is about to befall the earth. So imagine you are there, together with triceratops, stegosaurus, velociraptors, and tyrannosaurus rex. Mostly they live off the land, and some of them live off each other. On this day none of the animals on earth can possibly have any awareness that they are about to disappear. Such a luxury will only be granted to a conscious species that has learned to explore the universe. For those who survive the initial impact explosion and its immediate consequences, the coming months will mark a terrible example of one of Cuvier’s “brief periods of terror.” In rapid succession, all life will be subject to a holocaust of staggering proportion, horrendous blast waves, searing winds, showers of molten matter from the sky, earthquakes, a terrible darkness that will cut out sunlight for a year, and freezing weather that will last a decade. The ozone layer will be destroyed, and acid rain will make life intolerable for species that survived the first few months after the impact. You are there and you have been observing an odd phenomenon in the sky. For thousands of years a great comet has loomed, repeatedly lighting up the heavens with its glorious tail and then fading away to reappear a few years later. Long ago it was seen to break into fragments, each of which was a spectacular sight in its own right. Sometimes one of those fragments seemed to loom ever so close to the earth. For thousands of years, spectacular meteor showers have been seen whenever the earth passed through the tail of one of those comets, and sometimes dust drifted down into the atmosphere and disturbed the climate.


2020 ◽  
Vol 1 (1) ◽  
pp. 26-39
Author(s):  
Dong Zhu ◽  
Wei Ren

Abstract Tao Te Ching, the masterpiece of Laozi the renowned philosopher of Pre-Imperial China, plays an important role in Chinese history. Laozi’s philosophy centres on such concepts as ming (names), li (rituals), and dao (the way). Ming, originally developed as a result of human beings’ endeavours to understand the world in which they live and to bring order to their society, has degenerated into the sources of evils and the reason for turbulence when people stop at nothing for fame and fortune; Li, an effective and efficient means for the kings of West Zhou Dynasty to maintain social stability, has become but a collection of empty sign vehicles with the disintegration of rituals and music; Dao concerns Laozi’s metaphysical reflection on the origin of the universe and its ultimate laws. Ming and li are but artificial restraints imposed on human intelligence whereas dao provides the way out. Therefore, to lead a simple and natural life, it is advisable to eliminate ming and li, and worship dao. In semiotic terms, this means that desemiotisation is the solution to the crisis.


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