CHAPTER
IV
ANALYSIS
A.
Analytical concept of tasbīĥ al-‘ālam (universe’s
glorification)
The classification of ‘Ālam
(universe) in this paper is divided into two parts,
animate and inanimate creatures. Furthermore, this paper explains about
the method of tasbīĥ al-‘ālam
(universe’s glorification) with comparing between the interpretation of Ibn
‘Arabī and Fakhr al-Dīn al-Rāzī.
Ibn ‘Arabī based his
interpretation of al-Qur’an on his concept of unity of existence (wahdah
al-wujūd)[1],
including the interpretation of tasbīĥ
al-‘ālam (universe’s glorification). It is appeared on his
interpretation about the definition of some parts of ‘ālam (universe).
For example he interprets thunder (الرَّعْد) in Q.S. ar-ra’d / 13: 13 as the manifestation of God’s
majesty which causes human reaches the state of annihilation (فناء). In this state, human loses his
consciousness because of Allah’s majesty effect, and the thunder (الرَّعْد) glorifies God through the real
fixed manifestation.[2]
Tajalli
(manifestation) is the concept that closes related with the concept of wahdah
al-wujūd (unity of existence). God’s manifestation is occurring
continually without beginning and end. Tajalli (manifestation) is the
process of manifestation of God’s self that can not be recognized absolutely,
because Tajalli (manifestation) is the manifestation al-Haqq in
the shapes that was decided. God’s manifestation is unlimited.
God’s manifestation in
everything in line with “readiness” (isti’dad) of everything, the
ability of everything to receive God’s manifestation is different; it is depend
on its readiness. God is One and manifests in His Oneness, the readiness of ‘ālam
(universe) to receive manifestation is different. So, everything has its
specialty and has the different ability to receive that manifestation.[3]
From those explanations,
it is clearly that Ibn ‘Arabī’s interpretation is based on the concept of wahdah
al-wujūd (unity of existence).
In other hand, al-Rāzī
based on rationality explains that there are two methods of tasbīĥ (glorification); they are
through tongue (lisānul maqāl) and with each condition (lisānul hāl).
According to al-Rāzī something that live and mukallaf, he can glorify Allah
through those two methods, first with saying the sentence "Subĥānallah"
through tongue, second, with his each condition that shows Allah oneness and
majesty.
While witless creature,
like animal and inanimate creature only can glorify Allah by the second method
or with their condition as new creature, show clearly Allah’s oneness and
majesty. This sign as position of glorifying Allah or submission to all Allah
commands, totally submit toward Allah’s law (sunnatullah). [4]
Inanimate creature can not
glorify Allah through tongue or lisānul maqāl, because that method can
not be done without comprehension, science, ability, and pronunciation, while
inanimate creature hasn’t those four cases.
Al-Rāzī comprehends the
concept of tasbīĥ al-‘ālam (universe’s
glorification) in metaphoric meaning (majāzi), it is in the meaning of
obedience to follow Allah’s laws on it. Suitability and neatness of Allah
creation shows that Allah creation very perfect and congenial, not only in the
form or work system as one unitary, but also in each part and details unit.
That suitability is its tasbīĥ
(glorification).[5]
B.
The differences between Ibn Arabī and Fakhr
al-Dīn al-Rāzī in explaining the concept of tasbīĥ al-‘ālam (universe’s glorification)
The interpretation is very
important, because it has function to study word by word, verses and sentence
composition of al-Qur’an to understand Allah purpose in saying His verses. The
consequence of comprehension towards purpose is in application of al-Qur’an
verses, if in realizing purpose from a verse is wrong, so it will cause the
wrong application from that verse and it is as a big mistake.
In this chapter will
explain the differences between Tafsīr al-Qur’an al-Karīm (tafsīr
ishāri) by Ibn ‘Arabī and in Tafsīr al-Kabīr au
Mafātih al-Ghaib (tafsīr bi al-rayi) by Fakhr al-Dīn al-Rāzī. The distinct different between them is the way
of interpreting the verses that concerning about the concept of tasbīĥ al-‘ālam (universe’s
glorification), Ibn ‘Arabī uses the esoteric meaning while al-Rāzī uses the extrinsic meaning.
There is also found two differential
interpretation approaches in interpreting the concept of tasbīĥ (glorification), Ibn ‘Arabī
uses mystical approach while Fakhr al-Dīn
al-Rāzī uses the rationality.
However, the other different
between Ibn ‘Arabī and al-Rāzī is in
interpreting the way and process of tasbīĥ
(glorification).
According to Ibn ‘Arabī, tasbīĥ (glorification) that done by
everything in this universe as the process to gets annihilation and to reach wahdatul
wujūd but it appeared with form that can not be understood by human and in
a state of condition that can not be comprehended by common people.[6]
While al-Rāzī interprets the method of tasbīĥ al-‘ālam (universe’s
glorification) in metaphoric meaning (majāzi),[7]
that is with each its condition (bil-hāl).
Allah is the Creator of
the heaven, earth and all its contents, whatever was found on them, either
angel, Gin, human being, and every
animate creature and all things, and also every phenomenon and law of universe.
Therefore, everything
submits to God willing, obedient to His desire, glorifies to praise and
purifies Him. Sometimes that tasbīĥ
(glorification) comes from sensible body and mukallaf: like from Gin
and pious people, they are the people who knows Allah and worshipped to Him,
and people who obey to His command. That’s glorification that known with tasbīĥ takhlīfi or tasbīĥ Ikhtiari.
Sometime that
glorification also comes from angels and every mortal who does not mukallaf,
inanimate creature, and all phenomenon and law of universe. That’s
glorification is known by tasbīĥ
Fitrah or tasbih taskhir.[8]
The other different
between Ibn ‘Arabī and al-Rāzī in interpreting the concept of tasbīĥ al-‘ālam (universe’s
glorification) is about classification of ‘ālam (universe), Ibn ‘Arabī divides ‘alam (universe)
into material (dzahir) and spiritual (bathin), and he also
divided ‘alam (universe) into physical and metaphysical, but according
to him the reality of this universe is not seen as something else from the Form
Essence as former all existing, because the reality of universe is appearance (tajalli)
for God names (asmā ilāhi).
While al-Rāzī divides
universe into some group, first is group of animate creature and mukallaf,
second is animate creature and not mukallaf, third is inanimate creature,
then he considers that inanimate
creature is the real inanimate creature, which has not live and felling, and it
also has not comprehension, science, ability, and pronunciation. So its
glorification is with its condition.[9]
According to al-Rāzī human
is not able to know tasbīĥ al-‘ālam
(universe’s glorification), but able to know Allah mercy and the philosophy of
that tasbīĥ (glorification).
So the form of their tasbīĥ
(glorification) is their condition or suitability that shows Allah Oneness and
Majesty, in their form as a unitary. This universe as a unitary can be prove
Allah Oneness through his form and his work system, but detail parts from this universe can not be
understood by many people and can not be prove Allah Oneness and Majesty.
Those are the differences
between Ibn ‘Arabī and al-Rāzī in explaining the concept of tasbīĥ al-‘ālam (universe’s
glorification).
C.
The similarities between Ibn Arabī and Fakhr
al-Dīn al-Rāzī in explaining the concept of tasbīĥ al-‘ālam (universe’s glorification)
Discuss from the level of
interpretation application and the orientation, the interpretation of Ibn
‘Arabī is different with the interpretation of Fakhr al-Dīn al-Rāzī. But that
differentiation absolutely does not exclude the similarity aspects between
them, especially in their concept about tasbīĥ (glorification).
The similarities between Ibn ‘Arabī and al-Rāzī
are actually both of them have a same opinion that tasbīĥ (glorification) is a process of purifying to God, in
other word, they have same concept about tasbīĥ (glorification) that tasbīĥ (glorification) is tanzīh. It can be seen in
their interpretation in Q.S. al-hadīd / 57: 1, the core of their
interpretation in this verse about the concept of tasbīĥ (glorification) is “purification”.
[1]Wahdah al-Wujūd is the concept that actually only Allah which has a form. And this
nature is shadow (syabah), the manifestation or appearance (tajalli),
the parable (matsal) and the sign (ayat) from amount of overall
God characters and name (asma). In other word, Wahdah al-Wujūd is
essential identification of manifested order with ontological principle. Cryil
Glasse, Ensiklopedi Islam (Ringkas); translator, Ghufron A. Mas'adi. Ed.
1, 3rd edition (Jakarta: PT Rajagrafindo Persada, 2002) p. 279
[2] Ibn
‘Arabī, Tafsīr Al-Qur’an al-Karīm (Beirut: Dar Yaqzah al-Arabiyah,1968)
Vol. I, p. 236
[3] Sri Puji
Purwati, Konsep Insan Kamil Ibn ’Arabi (Semarang: State Institute of
Islamic Studies (IAIN) Walisongo, 2000) p. 34
[4] Fakhr al-dīn al-rāzī, Tafsīr
al-Kabīr au Mafātih al-Ghaib (Beirut: Dar al Kutub al-Ilmiah) Vol. 10, p. 174
- 175
[5] Ibid.,
[6] Ibn ‘Arabī, Op. Cit.,Vol. I,
p. 718
[7] Fakhr al-dīn al-rāzī, Loc. Cit.,
p. 175
[8] 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) p. 8
[9] Fakhr al-dīn al-rāzī, Loc. Cit.,
p. 175
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