IMAJINASI KREATIF DALAM PENGALAMAN MI'RAJ IBN ARABI

Artikel ini bertujuan untuk menjelaskan peran imajinasi dalam pengalaman mi’raj yang dialami oleh Ibn Arabi. Ibn Arabi dikenal sebagai mistikus terkemuka di dunia Islam. Pemikiran mistiknya dapat ditemukan dalam kitabnya. Salah satu aspek mistik yang dialami oleh Ibn Arabi adalah mi’raj. Pengalaman mi’raj Ibn Arabi berbeda dengan mi’rajnya Nabi Muhamamd. Mi’rajnya Nabi dilakukan dengan cara jasad dan ruh dan mendapatkan syariat baru, sedangkan mi’raj yang dialami oleh Ibn Arabi dilakukan dengan ruh dan tidak mendapat syariat baru. Pengalaman mi’raj tersebut akan dianalisis dengan menggunakan pendekatan imajinasi kreatif. Hasil penelitian ini menunjukkan tiga peran imajinasi dari pengalaman mi’rajnya Ibn Arabi. Pertama, imajinasi kreativnya dapat menciptakan alam antara atau yang disebut dengan alam imajinal. Di alam ini Ibn Arabi dapat bertemu dengan ruhaniah para nabi terdahulu. Kedua, imajinasi dimaknai oleh Ibn Arabi sebagai daya kreativitas berpikir. Ibn Arabi mengkombinasikan dua ilmu yakni ilmu nalar dan gnostik Islam untuk membuat pengetahuan baru tentang mi’raj. Ketiga, imajinasi tersebut memiliki fungsi bisosiatif. Ibn Arabi berani mengambil resiko dikatakan sufi yang aneh dengan pengetahuan barunya tentang mi’raj.Keyword: Ibn Arabi, Mi’raj, Imajinasi Kreatif, Fungsi Bisosiatif

IBN ʿARABῙ: RETIRO Y RECUERDO

Resumen: El retiro se ha establecido durante mucho tiempo como un método de realización espiritual. Ibn ʿArabī escribe sobre el retiro, por un lado, como la práctica del aislamiento y, por otro, como un principio general de fuga en retorno hacia Dios, fuga desde la ignorancia hacia el conocimiento. Según Ibn ʿArabī, la dimensión interna del ser humano es la celda de su retiro. El recuerdo de Dios es una consciencia de la presencia divina y, cuando el corazón está vacío de preocupaciones mundanas, lo divino puede ser presenciado interna y externamente, en reclusión o en compañía. Abstract: Retreat has long been established as a method of spiritual realization. Ibn ‘Arabi writes of retreat both as the practice of seclusion and as a general principle of fleeing to God, and of fleeing from ignorance to knowledge. According to Ibn ‘Arabi, the human being’s inward dimension is the cell of their retreat. The remembrance of God is an awareness of the divine presence and when the heart is empty of worldly concerns, God’s presence may be witnessed inwardly and outwardly, in seclusion or in company.

Waḥdat al-Wujūd as Post-Avicennian Thought: Comparing Writings on the Basmala by Ibn ‘Arabī and ‘Abd al-Karīm al-Jīlī

The article has a two main aims: situating the (post-)Akbarian ideas in the context of Islamic post-classical, esp., post-Avicennian thought and moving the field of the study ‘Abd al-Karīm al-Jīlī away from the focus on one work, al-Insān al-Kāmil, to the inclusion of a broader specter of writings regarded as minor texts. The article proposes a rhizomatic reading of the sources to re-open the field of analysis. At the same time, the article argues for waḥdat al-wujūd as a main element of post-classical Islamic discourse sharing a framework with post-Avicennian thought. Reconfiguring the field of the study of writings on waḥdat al-wujūd this will allow for an analysis of the field not an analysis of selected works. The analysis will be done by a close reading of a set of works focussed on the basmala as one of the most important formulae. This is not an analysis of the letters and its interpretations but much more of the post-classical philosophy and the relation of the Sufism of waḥdat al-wujūd to it. The article discusses the role of the writings of al-Jīlī and Ibn ‘Arabī. The analysis of the field of writings of al-Jīlī opens a perspective on waḥdat al-wujūd as an interrelated field of meanings beyond the focus on single works and its possible intertextual references.

LA DIMENSIONE METAFISICA DEL SUFISMO:UNO SGUARDO SULL’OPERA DI ALBERTO VENTURA

Riassunto: L’analisi dello sviluppo del Il Sufismo ha svolto un ruolo di prim’ordine all’interno delle società islamiche sia da un punto di vista della religiosità popolare sia da un punto di vista sociale. Esiste tuttavia un aspetto più strettamente dottrinale del Sufismo che possiamo definire come metafisica sufi. In particolare, in Ibn ‘Arabī e nei maggiori esponenti della sua scuola si possono rintracciare alcune delle tematiche che hanno universalmente influenzato la dottrina sufi (waḥdat al-wuǧūd, al-insān al-kāmil, al-ḥaqīqa al-muḥammadiyya) e che hanno rivestono un’importanza centrale anche nell’elaborazione dottrinale di Aḥmad Sirhindi e della ṭarīqa Naqšbandiyya. Abstract: The analysis of the development of Sufism has played a leading role within Islamic societies both from the point of view of popular religiosity and from a social point of view. However, there is a more strictly doctrinal aspect of Sufism that we can define as Sufi metaphysics. In particular, in Ibn ‘Arabī and in the major exponents of his school we can trace some of the themes that have universally influenced the Sufi doctrine (waḥdat al-wuǧūd, al-insān al-kāmil, al-ḥaqīqa al-muḥammadiyya) and which have they are also of central importance in the doctrinal elaboration of Aḥmad Sirhindi and of the ṭarīqa Naqšbandiyya.

The Metaphor Between Ibn Al-Farid And Ibn Arabi

Through this research marked (the metaphor between Ibn al-Farid and Ibn al-Arabi is a comparative study), we seek to trace the aesthetics of the Badi'ah metaphor for poets and to find out how well it is employed by poets. As I dealt with this from two aspects of my theory through a preface in which I dealt with the definition of metaphor for the ancients and modernists, and two researches dealt in the first section with the style of embodiment among poets, and in the second section I dealt with the method of diagnosis among poets. Through these two studies, the expected results of the research were reached in the conclusion. The researcher found among the two poets a model for their approach, method, style and artistic features, and they formulated their poetry with their charming pen, so their poems came to be a piece of art at the top of beauty and splendor that reflected the beauty of mystical poetry.

relevance of sufistic reasoning to religious modernization

Conflicts vis-a-vis religious pluralism most often emerge in the face of Indonesian Islam. Religion is polarized into a practical-political dimension. Religious issues are raised for the interests of individuals or power-driven groups. The notion concerning the defense of God becomes a utopian notion. Faith is then oriented towards religion as an institution but not towards God. Hence, the followers of other religions or groups having different beliefs are not regarded as God’s worshipers. Coping with the aforesaid case, the government is continuously echoing the strategy of religious moderation. However, to a few points, such an effort is not yet effective. Furthermore, how is the relevance of Wahdat al-Adyan Sufistic reasoning as a foundation of religious moderation? This study used a critical analysis approach to the concept of wahdatul adyan proposed by Ibn ‘Arabi. The researcher sought to contextualize it with the historical development of Islam in Indonesia. The findings demonstrated an important point that Sufistic reasoning as the foundation of religious moderation historically has relevance to Indonesian Islam.

Wahdat Al-Wujūd, Pesantren, and Religious Moderation Model in Indonesia

This article is based on a research on religious moderation in Pesantren (Islamic Boarding School) reviewed from the perspective of Ibn Arabi. It focuses on the violation of belief and religious freedom (KKB) in Indonesia, with its intensity through coercion and subjective judgement against other beliefs and sects. This study aims to relate wahdat al-wujūd, the concept of Ibn Arabi, with religious moderation concept in pesantren. This study found that (1) the concept of wahdat al-wujūd has philosophically constructed moderate mental and mindset; (2) pesantrens are able to instill the concept of religious moderation into students through their educational system; and (3) through wahdat al-wujūd Ibn Arabi proposes unifying concept and the nature of human being supporting the existence of religious moderation.

PEMBENTUKAN DAN PERKEMBANGAN TASAWUF FALSAFI.docx

In the beginning, Sufism and philosophy were fused, so the two had a very close relationship. Of course, in an effort to reach the knowledge of God, it takes unusual thinking and is able to penetrate the spaces of physics. But lately many consider the two as contradictory things. In simple terms, Sufism is defined as the lifestyle of a Sufi which mostly leads to the purification of the soul in order to be closer to God. This paper is qualitative, with a library research approach. Philosophical Sufism began to develop since the 6th and 7th centuries Hijri. In Indonesia, philosophical Sufism was popularized by several well-known Sufi figures, for the Sumatra region philosophical Sufism was disseminated by Hamzah al-Fansuri, Syamsuddin al-Sumatrani, Abd al-Ra'uf al-Singkili. As for the Java region, the figure who is famous for popularizing philosophical Sufism is Shaykh Siti Jenar. The figures and doctrines of philosophical Sufism are: Al-Hallaj with the concept of Hulul, Suhrawardi with the concept of Illumination, Ibn 'Arabi with the concept of Wahdah Al-Wujud, and Abu Yazid Al-Bustami with the concept of Fana' and Baqo'.

Hermeneutika Sufistik-Filosofis: Penafsiran Ibn 'Arabi atas Kisah Nabi Musa dan Nabi Khidir dalam QS.Al-Kahfi 60-82.

Artikel ini mendedah kisah Nabi Musa dan Nabi Khidir yang termaktub dalam Qs.Al-Kahfi 60-82. Lazim diketahui bahwa kisah tersebut menceritakan persistiwa-peristiwa yang bersifat mistis dan suprarasional yang dialami oleh Nabi Musa ketika berguru kepada Nabi Khidir. Namun dalam artikel ini, kajian tentang kisah Nabi Musa dan Khidir menjadi lebih menarik karena -dengan menggunakan pendekatan deskriptif analitis- penulis mencoba menguak kisah tersebut melalui perepsektif Ibnu ‘Arabi yang tertuang dalam kitab tafsirnya; Tafsir Ibn ‘Arabi. Sebagaimana kita ketahui bahwa tafsir Ibn ‘Arabi tersebut oleh Husain al-Zahabi dikategorikan sebagai tafsir sufi naz}ari, yaitu tafsir yang dibangun untuk memperkuat dan mempromosikan teori-teori filsafat dan mistik yang dianut oleh mufasir. Walhasil, penafsiran Ibn ‘Arabi terkait kisah tersebut berbeda jauh dengan mainstream tafsir yang sudah ada. Dalam artian, Ibn ‘Arabi membawa penafsirannya atas kisah tersbeut masuk kedalam diskursus sufistik-filosofis. Sebab, dalam kisah tersebut Ibn ‘Arabi tidak menafsirkannya sebagai perjalanan manusia secara jasmaniah (wadak) akan tetapi ditafsirkan secara simbolis-alegoris, yakni sebuah perjalanan ruhaniah, yang dalam hal ini Nabi Musa ditafsirkan sebagai kalbu (hati) yang ingin mencapai maqam kamal atau makrifat kepada Allah melalui bimbingan Nabi Khidir yang ditafsirkan sebagai akal suci (al-‘aql al-qudsi).