CHAPTER I
INTRODUCTION
A.
Background
The
word tasbīĥ (Glorification)
in the holy Qur’an is only mentioned twice. They are found in Surah Al-Isrā’
(17): 44,
تُسَبِّحُ لَهُ
السَّمَاوَاتُ السَّبْعُ وَالأرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ
شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
“The seven
heavens declare His glory and the earth (too), and those who are in them; and
there is not a single thing but glorifies Him with His praise, but you do not
understand their glorification; surely He is Forbearing, Forgiving”[1]
And in Surah An-Nūr
(24): 41
أَلَمْ تَرَ أَنَّ
اللَّهَ يُسَبِّحُ لَهُ
مَنْ فِي السَّمَاوَاتِ وَالأرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ
قَدْ عَلِمَ صَلاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا
يَفْعَلُونَ
“Do you not
see that Allah is He whom does glorify all those who are in the heavens and the
earth, and the (very) birds with expanded wings? He knows the prayer of each
one and its glorification, and Allah is Cognizant of what they do”[2]
Nevertheless, other form
of tasbīĥ in verbal
noun (maşdar), such as subhāna, subhānaka, and subhānahu, are
obtained forty times in the Holy Qur’an.[3]
Etymologically, the
word tasbīĥ (glorification)
is an infinitive noun of sabbaĥa - yusabbiĥu which means “to purify”. The
original meaning of tasbīĥ
(glorification) is ‘being snappy or brisk to worship Allah.[4]
Terminologically, the
meaning of tasbīĥ (glorification)
in general is including all of religious duties and rituals, either by oral, action,
or intention.[5]
Fiqh Scholars regard
tasbīĥ (glorification)
as the highest way of worshiping Allah the almighty. No one may deserve the glorification
but Him. This sacred thing is in the same way as prayer, as expressions of gratitude
and compliment to Allah for innumerable mercies which given
to human.[6]
According to Quraish
Shihab, tasbīĥ
(glorification) is purification of Allah through statement or kalām,
while the essence of kalām is the expression of what is inside the mind
by certain methods.[7]
Furthermore, Prof. Dr. Hamka
states that tasbīĥ (glorification)
of Allah is submissiveness to Him and to do what He commands, either by oral,
action, intention or obedience. All creatures glorify Allah, not only human
beings but also heaven, earth, and the whole of universe as well. They obey to Allah
by expressing tasbīĥ
(glorification) to Him.[8]
Some Moslem scholars
declare that the word tasbīĥ
(glorification) is subhānallāh. Some others say that the statement of tasbīĥ (glorification) is not only subhānallāh,
but also all the words of purifying Allah.[9]
Human being glorifies Allah
by oral while other creatures do through their action.[10]
According to Al-Qur’an, the
seven heavens, the earth and all those existing inside declare God’s
glorification and there is not a single thing but glorifying Him.[11]
Some philosophers explain that
this universe is an animate creature, like human beings. Some say that stars
are animate as well. It is related with Greek
legend that regards the stars as their gods or idols.[12]
Al-Qur’an expounds that
there are two kinds of reality i.e. physical and metaphysical.[13] Physical
reality is something that can be apprehended through empirical experience[14] ,
usually used physics science to measure,[15] analyzed
the measurement data critically[16] and
then concluded rationally.[17] So,
logical reasoning has very strategic and important position to clarify. On the other hand, metaphysics is the reality
beyond human experience or perception and can’t be proven through scientific
observation. It is metaphysical part that needs the approach of faith. Al-Qur’an
uses the word “al-ghaib” for this reality.[18]
The creatures can be
divided into two parts, animate and inanimate. Nevertheless there is no clear
explanation concerning how those parts and realities of universe glorify Allah.
This becomes one of the issues in this research.
To explore the problem, the
author uses a commentary of a Moslem interpreter who uses the method of rationality
(Tafsīr bi al-ra'yi).[19]
He is Muhammad bin al-Ĥusain Fakhr al-Dīn al-Rāzī (544 H/1149 AD –
606 H/1209 AD). His book Tafsīr al-Kabīr au Mafātih al-Ghaib,[20]
is well known of Tafsīr al-Rāzī.[21] The author uses this interpretation by some reasons
as follows:
1.
This interpretation uses method of logical reasoning to
explain verses of the Holy Qur’an,[22]
2.
It is the comprehensive Tafsīr bi al-ra'yi.
3.
It becomes primary reference, used both by classical and
modern scholars in many fields and usually for contemporary works as a
reference.
4.
Al-Rāzī is
interested in the wide range of 'ilmi characteristic besides the other
type because he shows the discipline of sciences at that time, like physics,
astronomy, philosophy and problem study of theology (ilmu kalām).
5.
At that time, Al- Rāzī became a pioneer of some disciplines of sciences and there are
many scientists learning with him.
On the other hand, the
author also uses a commentary of the mystical interpreter (Tafsīr Ishāri.)[23], Muhyiddin
Ibn ‘Arabī (560 H/1165 AD – 638 H/1124 AD)[24] in his
book Tafsīr al-Qur’an al-Karīm that famous of Tafsīr Ibn ‘Arabī.[25] It is
based on some reasons as follows:
1.
This interpretation uses mystical method to explain
verses of the Holy Qur’an
2.
Ibn ‘Arabī has a concept about ‘alam (universe),
known as the concept of waĥdatul wujūd (unity of existence).[26]
3.
He was the most popular scholar in mystical
interpretation, especially in Arabian mysticism.[27]
The author uses those two models of interpretations in order to compare
them and get the conclusion about the concept of tasbīĥ al-‘ālam (universe’s glorification).
B.
Research Question
Regarding those
explanations, the author wants to formulate the research problems into four
questions in order to make the discussion more focused:
1.
What is the concept of tasbīĥ al-‘ālam (universe’s
glorification) to Allah according to Fakhr al-Dīn al-Rāzī?
2.
What is the concept of tasbīĥ al-‘ālam (universe’s
glorification) to Allah according to Ibn ‘Arabī?
3.
What are the differences between Fakhr al-Dīn al-Rāzī and Ibn ‘Arabī in
explaining the concept of tasbīĥ al-‘ālam
(universe’s glorification) to Allah?
4.
What are the similarities between Fakhr al-Dīn al-Rāzī and Ibn ‘Arabī in
explaining the concept of tasbīĥ al-‘ālam
(universe’s glorification) to Allah?
C.
Significance of Research
Regarding those research questions above, the author’s
purposes are:
1. To know the concept of tasbīĥ al-‘ālam (universe’s glorification) to Allah according
to Fakhr al-Dīn al-Rāzī.
2. To know the concept of tasbīĥ al-‘ālam (universe’s glorification) to Allah according
to Ibn ‘Arabī.
3. To find the differences
between Fakhr al-Dīn al-Rāzī and Ibn ‘Arabī in explaining the concept of tasbīĥ al-‘ālam (universe’s glorification) to Allah.
4. To find the similarities
between Fakhr al-Dīn al-Rāzī and Ibn
‘Arabī in explaining the concept of tasbīĥ al-‘ālam (universe’s
glorification) to Allah.
D.
Literature Review
In this research, there is no book that discuss specifically about “the
concept of tasbīĥ al-‘ālam (universe’s glorification) with
comparative method between Tafsīr al-Kabīr au Mafātih al-Ghaib by Fakhr al-Dīn al-Rāzī and Tafsīr
al-Qur’an al-Karīm by Ibn ‘Arabī”.
Nevertheless the following books discuss about this theme, i.e :
·
Shuarun min tasbih al-kaa’inat lillah by
Dr. Zaghlul An-Najjar. This book illustrates about tasbih al-‘alam
(universe’s glorification). In this book, the author uses analytical science to
prove tasbih al-‘alam (universe’s glorification) toward Allah.[28]
·
Ath-Tahriq Ilal Jannah Al-Istighfar wa
At-Tasbih by Nisywah al-Ulwani. In the chapter that discuss about tasbih
(glorification), she explains about the method of tasbih al-‘alam (universe’s
glorification) from general qur’anic interpretation.[29]
·
Bahkan Jagat Raya Pun Bertasbih Ilustrasi
Alunan Tasbih Dari Gerak Atom Hingga Rotasi galaksi by Dr.
Ahmad Syawqi Ibrahim. This book contains of the forms of glorification by
the creature at this great universe. It
is the truth and miracle that invite amazement for the faithful. Syawqi Ibrahim
opens up our consciousness with fuses the comprehension sharpness toward the
Koran (nash) with efficiency of scientific review.[30]
The
difference between those books and the
paper that will be discussed here is that in this research the author focuses
more on the synthesis of interpretation between Tafsīr al-Kabīr au
Mafātih al-Ghaib by Fakhr al-Dīn
al-Rāzī and Tafsīr al-Qur’an al-Karīm by Ibn ‘Arabī to know the
concept of tasbīĥ al-‘ālam (universe’s glorification)
E.
Theoretical Framework
In al-Qur’an perspective, the
existence of the universe doesn’t occur by itself, but created by Allah.[31] He
creates this universe with the truth (haq),[32] not in
sport[33] and
vain.[34] This universe
has the real form as something that true (haq) and it glorifies to
Allah.
The dictionary of Philosophy
mentions that universe is the entire world or overall that consists of facts inside.[35] Al-Mu'jam al-Wasith also explains that
universe is the entire world or everything inside including the world of
animal, plant and others.[36] According
to salaf scholar (classic scholar), universe is an expression for
everything besides Allah but khalaf scholar (modern scholar) states
that universe is an expression of Jauhar (substance) and 'aradl (character).
Those opinions have the
same meaning that the universe is all creation, either physical or metaphysical
reality except Allah. While the word tasbīĥ
(glorification) means purification toward Allah through statement, deed, or
intention.[37]
F.
Research Method
Based on the formulation
of the problems above, the process of writing for this paper is library
research. Literal or library research is the research that has the goal to look
for data concerning the matters or variable[38] from
the book, reports, magazine, or whatever data in written form, while the way of
data presentation is done qualitatively. It is used to describe data about the
concept of tasbīĥ al-‘ālam
(universe’s glorification) that will be explained and ordered systematically.
1)
Data Source
There
are two kinds of sources for this paper i.e primary and secondary
a.
Primary source
The
primary source is the information which is acquired directly from research
object as the searchable information.[39] They
consist of Tafsīr al-Kabīr au Mafātih al-Ghaib by Fakhr al-Dīn al-Rāzī and Tafsīr
al-Qur’an al-Karīm by Ibn ‘Arabī.
b.
Secondary source
Secondary source is the information which advocates
and supports this research.[40] These
are the books on occasion of the formulation of problems and about scholar who
are in line with Fakhr al-Dīn al-Rāzī and
Ibn ‘Arabī, like internet sources and other information that contributed
to the topic.
2)
Collecting Data
To
collect the data, firstly, the author reads the book and then chooses the
correlative ones with the concept of tasbīĥ
al-‘ālam (universe’s glorification).
3)
Analysis Method
The
method that is used to analyze the data is comparative method. First, the researcher takes some Qur’anic
verses telling about the universe’s glorification. Second, proposing the interpretation based on
ratio from Fakhr al-Dīn al-Rāzī,
and mystical interpretation from Ibn ‘Arabī about the verses of the concept of tasbīĥ al-‘ālam (universe’s
glorification). Third, uncovering and
comparing their opinions to look for the similarities and differences between
them.
G.
The Structure of Writing
To
explore the research problems, the paper will be arranged as follow:
In Chapter
I, the author discusses the background research, formulation of problems,
research purposes, preview research, theoretical frameworks, research method
and systematical order. These are to get
clear understanding about the problem and the method of solving.
In Chapter II, the author discusses
about the language, tasbīĥ
(glorification), and ‘ālam (universe). This chapter is covering the definition
of language, its origin and function as well as about the definition and the
method of tasbīĥ (glorification). More over it explores about the definition
of ‘ālam (universe), creation theory of ‘ālam (universe) and part
of ‘ālam (universe), those are to get more explanations about the
problem and help to analyze it.
In Chapter III, at the first the
author explains about Ibn ‘Arabī, his biography, the book of Tafsīr
al-Qur’an al-Karīm, and his method of Tafsīr al-Qur’an al-Karīm. The
second part explains about Fakhr al-Dīn
al-Rāzī, his biography, the book
of Tafsīr al-Kabīr au Mafātih al-Ghaib, and his method of
Tafsīr al-Kabīr au Mafātih al-Ghaib, The third part explains about
the interpretation towards the Qur’anic verses about the concept of tasbīĥ al-‘ālam (universe’s
glorification) according to Fakhr al-Dīn
al-Rāzī and Ibn ‘Arabī, with the classification of animate and inanimate
creature. It is to explore the content of the problem.
In Chapter IV, the author analyzes about
the concept of tasbīĥ al-‘ālam
(universe’s glorification) according to Fakhr
al-Dīn al-Rāzī and Ibn ‘Arabī and look for the differences and
similarities between them. Those are to analyze and get the answer for the
problems in this research
In Chapter V, the author closes this
research with taking the conclusion based on the formulation of problem about
the concept of tasbīĥ al-‘ālam
(universe’s glorification) according to Fakhr
al-Dīn al-Rāzī and Ibn ‘Arabī and suggests others to continue the research in this theme.
[1] Software
qur’an in word by Muhsin Khan
[2] Ibid.
[3] Dr.
Zaghlul An-Najjar, Shuarun min tasbīĥ al-kā’inat lillah (Egypt: Nahdet Misr, 2003) translated to
Indonesia by Faisal Saleh, Ketika Alam Bertasbih (Jakarta: Pustaka
Al-Kautsar, 2008) p. 17
[4] Roghib
Al-Asfiyani, Mu’jam Mufrodat Alfadzi al-Qur’an (Beirut: Dar al-Fikr, no
year) p. 226
[5] Ibid.,
[6] M. Ishom El-Saha, Saiful Hadi, Sketsa
Al-Qur’an Tempat, Tokoh, Nama dan Istilah dalam Al-Qur’an (Jakarta: Liska
Fariska Putra, 2005) p. 726
[7] M. Quraish Shihab, Tafsir Al-Mishbah
Pesan, Kesan, dan Keserasian Al-Qur’an (Jakarta: Lentera Hati, 2005) Vol.
VII, p. 477
[8] DR. Hamka, Tafsir Al-Azhar (Pte
Ltd Singapura: Pustaka Nasional, 1999) Vol. VI, p. 4063
[9] M. Ishom El-Saha, Saiful Hadi, Loc.Cit.,
p. 726
[10] Musthafa Al-Maraghi. Tafsir Al-Maraghi
(Beirut: Dar al-Fikr, no year) Vol. V, Juz. 15 p.51
[12] DR. Hamka, Op.Cit., p. 4064
[13] Dr. Rohimin, Metodologi Ilmu Tafsir
dan Aplikasi Model Penafsiran (Yogyakarta: Pustaka Pelajar, 2007) p. 86
[14] The observation towards this universe is
important, because of several reasons; first, Allah is the creator of this
universe; second, because of interpreting Qur’an is not easy. Mohammad Nor
Ichwan, Tafsir Ilmiy Memahami Al-Qur’an Melalui Pendekatan Sains Modern
(Yogyakarta: Menara Kudus, 2004) p. 239
[15] Achmad
Baiquni, Al-Qur’an Ilmu Pengetahuan dan Tekhnologi (Yogyakarta: PT. Dana
Bhakti Wakaf, 1995) p. 28
[16] The
understanding towards universe is supported by science as the association of
human knowledge about universe that was came by expert’s consensus in
recapitulating rationally of critical analysis result towards measurement data
that got from observation in universe’s phenomenon. Ibid., p. 58
[17] Ibid.,
p. 28
[18] Dr. Rohimin, Loc. Cit., p.
86
[19] This
interpretation also called Tafsir bi al-dirayah (interpretation based on
knowledge) or Tafsir bi al-ma'qul to all interpreters that rely on their
individual interpretation (ijtihad) and they did not based in story (riwayat)
of prophet’s companions and followers. Their basic interpretation is
language, Arabian culture that contains in every verse, science of language
style and cognizance for the importance of science that will be need by them
which want to interpret Koran. Dr. Thameem Ushama, Metodologi Tafsir
Al-Qur’an Kajian Kritis, Objektif, & Komprehensif (Jakarta: Riora Cipta, 2000) p. 13
[20] Ibid.,
p. 82
[21] This
interpretation was also known as Tafsīr al-Kabīr. Its original name is Mafātih
al-Ghaib. Manna Qattan, Mabahits fi ’Ulum al-Qur’an
(Beirut: Muassasat al-Risalah, 1983) p.
366
[23]
Mystical interpretation is identical with tafsīr al-isyāri, it is an
interpretation method of Koran that is more emphasize in studying the esoteric and
allegorical meaning. The interpreters that follow this inclination usually
comes from mystical class that is more emphasize the problems of spiritual
moral than external and real problem. Prof. Dr. Abd. Muin Salim, MA, Metodologi Ilmu Tafsir (Yogyakarta:
Teras, 2005) p. 44
[24] William
C. Chittick, The Sufi Path of Knowledge; Ibn al-’Arabi’s Metaphisycs of
Imagination, translated to Indonesia by Achmad Nidjam, dkk., The Sufi
Path of Knowledge; Hermeneutika Al-Qur’an Ibn al-‘Araby (Yogyakarta: Qalam,
2001) p. 4
[25] Dr.
Thameem Ushama, Op.Cit., p. 83
[26] According to Ibn ‘Arabi, Wahdatul Wujūd
concept (unity of existence) is the unity of God’s material substations; they
are between ‘ālam (universe) and God. God illuminates His essence to
human being (tajalli dzatiyyah). So, human is God’s essence. Cryil Glasse, Ensiklopedi
Islam (Ringkas); translator, Ghufron A. Mas'adi. Ed. 1, 3rd
edition, (Jakarta: PT Rajagrafindo Persada, 2002) p. 279
[27] Ignaz Goldziher, Mazhab Tafsir dari
Aliran Klasik Hingga Modern (Yogyakarta: Elsaq Press, 2006) p. 259
[28] Dr. Zaghlul An-Najjar, Shuarun min
tasbih al-kaa’inat lillah (Egypt: Nahdet Misr, 2003) translated to
Indonesia by Faisal Saleh, Ketika Alam Bertasbih (Jakarta: Pustaka
Al-Kautsar, 2008)
[29] Nisywah al-Ulwani, Ath-Tahriq Ilal
Jannah Al-Istighfar wa At-Tasbih (Beirut: Dar Al-Basyair Al-Islamiyyah,
2002) translated to Indonesia by Faisal Hadi el-Sutha, Rahasia Istighfar dan
Tasbih Amalan Mulia untuk Meniti jalan Akhirat (Jakarta: Pustaka
al-Mawardi, 2008)
[30] Dr.
Ahmad Syawqi Ibrahim, Bahkan Jagat Raya Pun Bertasbih Ilustrasi Alunan
Tasbih Dari Gerak Atom Hingga Rotasi galaksi (Jakarta: Serambi, 2006). http://www.bookoopedia.com/daftar-buku/pid-1103/bahkan
- jagat - raya – pun - bertasbih ilustrasi – alunan – tasbih – dari – gerak –
atom – hingga – rotasi - galaksi.html, (accessed on June 1st 2009)
[31] In Q.S.
Al-A’raf/7: 54, its means: “Surely your Lord is Allah, Who created the heavens
and the earth in six periods of time, and He is firm in power.”
[32] In Q.S.
Al-Zumar/39: 5, its means: “He has created the heavens and the earth with the
truth; He makes the night cover the day and makes the day overtake the night,
and He has made the sun and the moon subservient; each one runs on to an
assigned term; now surely He is the Mighty, the great Forgiver.”
[33] In Q.S.
Al-Anbiya/21:16, its means:” And we did not create the heaven and the earth and
what is between them for sport.”
[34] In Q.S.
Shaad/38: 27, its means:” And We did not create the heaven and the earth and
what is between them in vain; that is the opinion of those who disbelieve then
woe to those who disbelieve on account of the fire”
[35]
Dagobert D. Runes, Dictionary of Philosophy (New Jersey: Littlefield,
Adams & CO, Totawa, 1976) p. 327
[36] Abd al-Salan Harun, al-Mu’jam
al-Wasith (Teheran: Al-Maktabah al-Ilmiyah) p. 630
[37] Roghib
Al-Asfiyani, Loc. Cit., p. 226
[38] Variable is the concept that can be observed or
valued. DR.
Rianto Adi, Metodologi Penelitian Sosial dan Hukum (Jakarta: Granit,
2004) first edition, p. 28
[39] DR. Rianto Adi, Metodologi Penelitian
Sosial dan Hukum (Jakarta: Granit, 2004) first edition, p.57
[40] Moh Nazir, Metode Penelitian
(Jakarta: Graha Indonesia, 1998) p.235
0 komentar:
Post a Comment