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Oleh: P228 Allah sangat hampir. « Keluarga Sharif Yamah

P228 Allah sangat hampir. « Keluarga Sharif Yamah — Sun, 26 Jul 2009 19:59:39 +0000

[...] menyarankan Muslim melakukan ibadah dengan merasakan Allah melihat, saya lebih ke arah merasakan kehadiranNya bersama kita sebagai mahluk. Mahluk tidak lain, terbentuk dari Hasilkerja Allah. Maka di mana ada [...]

Oleh: Pak Din

Pak Din — Mon, 15 Jun 2009 16:20:15 +0000

Semasa zaman pertengahan Eropah yang dikenali dengan zaman Enlightment (pertengahan abad ke-17), masyarakat yang berfikir sentiasa dimusuhi oleh masyarakat yang berzikir. Peristiwa pertembungan antara golongan gereja dan ahli sains ketika itu telah mencipta jurang yang sangat besar antara ZIKIR dan FIKIR. Kemuncaknya apabila Galileo dihukum sebagai pembuat bidaah dan berbahaya oleh pihak gereja.

Ini kerana teori yang dikemukan oleh Galileo iaitu Matahari adalah pusat cakerawala dan bukannya Bumi. Manakala golongan FIKIR pula menjadi elergik terhadap golongan ZIKIR. Pada pandangan mereka, golongan ini adalah manusia yang tidak produktif dan manusia yang tidak menyumbangkan apapun terhadap ketamadunan. Maka muncullah golongan Sekularisme dimana kepercayaan atau fahaman yang menganggap bahawa urusan keagamaan atau ketuhanan (Zikir) tidak harus dicampurkan dengan urusan negara, politik dan pentadbiran (Fikir).

http://www.iluvislam.com/v1/readarticle.php?article_id=1722

Oleh: Pak Din

Pak Din — Mon, 15 Jun 2009 11:23:33 +0000

At the second century of the Hijra, a new movement arose in the theological school of Basra, Iraq. A pupil, Wasil ibn Ata, who was expelled from the school because his answers were contrary to then orthodox Islamic tradition and became leader of a new school, and systematized the radical opinions of preceding sects, particularly those of the Qadarites. This new school was called Mutazilite (from i'tazala, to separate oneself, to dissent). Its principal dogmas were three: God is an absolute unity, and no attribute can be ascribed to Him. Man is a free agent. It is on account of these two principles that the Mu'tazilites designate themselves the "Partisans of Justice and Unity". All knowledge necessary for the salvation of man emanates from his reason; humans could acquire knowledge before, as well as after, Revelation, by the sole light of reason. This fact makes knowledge obligatory upon all men, at all times, and in all places. The Mutazilites, compelled to defend their principles against the orthodox Islam of their day, looked for support in philosophy, and are one of the first to pursue a rational theology called Ilm-al-Kalam (Scholastic theology); those professing it were called Mutakallamin. This appellation became the common name for all seeking philosophical demonstration in confirmation of religious principles. The first Mutakallamin had to debate both the orthodox and the non-Muslims, and they may be described as occupying the middle ground between those two parties. But subsequent generations were to large extent critical towards the Mutazilite school, especially after formation of the Asharite concepts.

Oleh: Pak Din

Pak Din — Mon, 15 Jun 2009 10:58:42 +0000

Ṣadr ad-Dīn Muḥammad Shīrāzī also called Mulla Sadrā (Persian: ملا صدرا; also spelt Molla Sadra, Mollasadra or Sadrol Mote'allehin Persian: صدرالمتالهین;) (c. 1571–1636) was a Persian Shia Islamic philosopher, theologian and ‘Ālim who led the Iranian cultural renaissance in the 17th century. Mulla Sadra is arguably the single most important and influential philosopher in the Muslim world in the last four hundred years.[1][2] The foremost representative of the Illuminationist, or (Ishraghi or Ishraqi) school of philosopher-mystics, he is commonly regarded by Iranians as the greatest philosopher their country has ever produced. His school of philosophy is called Transcendent Theosophy or al-hikmah al-muta’liyah. Mulla Sadra's philosophy and ontology is considered to be just as important to Islamic philosophy as Martin Heidegger's philosophy later was to Western philosophy in the 20th century. Mulla Sadra bought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, several centuries before this occurred in Western philosophy.[3] Mulla Sadra's original philosophy blended and transformed Avicennism, Suhrawardi's Illuminationist philosophy, Ibn Arabi's Sufi metaphysics, and the theology of the Ash'ari school and Twelvers in a more ambitious and resourceful way than the former Islamic philosophers.[4]

Oleh: Pak Din

Pak Din — Mon, 15 Jun 2009 10:54:29 +0000

Dalam mazhab pemikiran Mulla Sadra, wujud makhluk, jika dibandingkan dengan wujud Tuhan bukanlah wujud yang hakiki. Makhluk disebut sebagai bayangan, citra dan manifestasi. Makhluk ini secara hakiki tak menampakkan dirinya sendiri tapi menampakkan Tuhan. Makhluk adalah citra Tuhan, bayangan Tuhan dan manifestasi Tuhan. Makhluk bukanlah sesuatu wujud mandiri dimana dengan perantaraannya Tuhan tercitrai dan terbayangkan, tetapi dia adalah citra dan tajalli Tuhan itu sendiri.

Dari http://islamalternatif.net/iph/content/view/179/1/